Advaita Vedanta – Part 10
{C. More TERMS (Contd…}
Definitions (along with explanation) covered in this issue:
“Samhitaa {Compiled Mantra-s}”; “Braahmanam {Procedures for conducting Rituals}”; “Aaranyakam {Section pertaining to Subjective Mental Worship}”; “Upanishad {Highest Philosophical Knowledge}“; “Brahma-sootraani {Aphorisms related to Brahman}”; “Bhagavad-geetaa {Divine Song}”; “Vedaantah {Highest Philosophical Knowledge}”; “Prasthaana-trayee {Triad of ‘Sources of Authority’}
71. ” SAMHITAA {Compiled Mantra-s}”:
“Collection/Compilation” is the literal meaning of this term.
In the context of Vedic literature, it is “Continuous hymnic text of the Veda formed out of ‘Pada-s (individual words).”
Putting it simply, it is the ‘Mantra’ portion of ‘Vedah.’ Mostly it contains poetic admiration of the splendour of nature and its powers.
72. “BRAAHMANAM {Procedures for conducting Rituals}”:
Braahmanam’ is ‘That portion of ‘Vedah’, which states the rules for employment of hymns at various sacrifices (Yajna-s), their origin and detailed explanation.’
Each ‘Vedah’ has its own ‘Braahmanam.’
‘Braahmanam’ is the bulkiest portion in each ‘Vedah.’
These rituals and sacrifices are ‘disciplines’ for the ‘physical personality’ of humans.
Both being pertaining to physical activity, ‘Samhitaa-s’ and ‘Braahmanam-s’ go together.
73. ” AARANYAKAM {Section pertaining to Subjective Mental Worship}”
This word is related to ‘Aranya’, whose meaning is ‘forest/jungle.’
It is defined as ‘That class of religious and philosophical writings in ‘Vedah’, which are either composed in the forests or must be studied in the forests.’
This is predominantly ‘Worship at one’s mental level‘ and is normally done at the age when one retires from his worldly life. Such mental worship is called ‘Upaasanaa’, which forms the subject matter of ‘Aaranyakam-s‘ mainly.
74. “UPANISHAD {Highest Philosophical Knowledge}”:
Being the concluding as well as apex part of ‘Veda-s’ {‘Veda’ = Knowledge & ‘Antah’ = end}, ‘Upanishad-s’ have the name ‘Vedaantah’ too. Hence they contain the most profound knowledge.
{However, for all practical purposes, “Brahma(Shaareeraka)-sootra-s” & “Bhagavad-geetaa” have also been included under “Vedaanta” and “Prasthaana-trayee“, taking ‘Upanishad’ in ‘mukhya-artha (primary sense)’ and the other two under ‘gauna-artha (complementary sense).
Please see under “Vedaantah” and “Prasthaana-trayee” too, for more details.}
1) The general definition of the term “Upanishad” is as follows:
“Upa” means ‘near’; “nishad” means ‘sit down’; “Upanishad” hence means ‘sitting down near (someone)’.
This signifies “the student sitting beside the teacher, while receiving spiritual knowledge.”
2) However, Shankaraachaarya gives a more logical and interesting interpretation for this word in the introduction to his commentary on “Kathopanishad.”
He has split this word “Upanishad” as follows:
“Upa” means ‘near’; “ni” means ‘with certainty (nischayena)’; {both combined (“upa, sad“) act as prefixes and mean} ‘approach’ the ‘Vidyaa (knowledge)’, which is called “Upanishad.”
{Thus he interprets “Upanishad” as “VIDYAA (Knowledge) of the knowable entity.”
The ‘Dhaatu (root)’ “sad” has been given 3 different meanings as follows, after adding ‘kvip’ (which helps to convert a verb into a noun and then drops by itself later) as suffix:
a) “visharane” – in ‘destroyal/splitting up’ ‘of seeds of worldly existence‘, thus leading to ‘Brahma-vidyaa’ (‘Katha’ – 1-3-15)
b) “gatyaam” – in ‘reaching/leading to/attainment’ (of ‘Brahman’), which is also “Brahma-vidyaa” (‘Katha’ – 2-3-18)
c) “avasaadane” – in ‘loosening/decaying” (‘the multitude of mundane miseries‘) and ‘getting immortality’ {‘Upaasanaa’, also called “Agni-vidyaa”} (‘Katha’ – 1-1-13).
This portion of the ‘Veda-s’ (Upanishad) satisfies the intellectual demands of an individual. It explains Godhood, religion and its injunctions, thus providing wisdom of the highest order.
108 “Upanishad-s” are considered to be important.
Again, only 10 of them are considered as major (for which Shankaraachaarya’s commentary is available). They have been listed in a traditional verse (given below):
“Eesha, Kena, Katha, Prashnah Munda Maandookya Tittiree |
Aitareyam cha Chhandogyam Brihadaaranyakam dasha: ||”
{ 1) Eesha 2) Kena 3) Katha 4) Prashna 5) Munda(ka) 6) Maandookya
7) Taittireeya 8) Aitareya 9) Chhandogya 10) Brihadaaranyaka }
‘Upanishad-s’ are called ‘Shruti-prasthaanam (axiom of revelation)’ or ‘Upadesha-prasthaanam (injunctive texts).’
{Please see under “Prasthaana-trayee” also.}
75. “BRAHMA-SOOTRAANI {Aphorisms related to Brahman}”:
These are said to be authored by “Baadaraayana (Vyaasa)” and their number is 555.
‘Brahama-sootram-s’ are ‘aphorisms(compact statements)’ on the principle of ‘Brahman‘ and can be called the ‘Science of the Soul.‘ They provide the essence of the arguments pertaining to the Principle of ‘Brahman.‘ Maximum of thought has been compressed (condensed) into these ‘Sootram-s.’ Their other names are ‘Baadaraayana-sootram-s’ and ‘Shaareeraka-sootram-s.
These are said to be ‘Nyaaya-prasthaanam/Yukti-prasthaanam/Sootra-prasthaanam (axiom of logic).’
{Please see under “Prasthaana-trayee” also.}
76. “BHAGAVAD-GEETAA {Divine Song}”:
‘Bhagavad-geetaa’ is a ‘Smriti’ scripture. It is available in chapters 23 to 40 of ‘Bheeshma-parva’, which is one of chapters of the great epic ‘Mahaa-bhaaratam.’
It contains 701 verses, spread over 18 chapters.
It is the ‘Samvaada (conversation)’ between Lord Krishna and Arjuna. Its main theme is the teaching of Lord Sri Krishna, wherein He exhorts Arjuna regarding the importance of ‘Swa-dharma (one’s own duty)’ and takes that opportunity to teach him the entire essence of ‘Upanishad-s.’
It gives practical explanation for the famous ‘Mahaa-vaakya’ ‘Tat-tvam-asi (You are that)’ of ‘Chhandogyopanishad’, it is widely acclaimed.
It is a practical book, with the help of which one can understand his/her identity with the ‘Supreme‘ progressively.
‘Bhagavad-geetaa’ is called ‘Smriti-prasthaanam (axiom of remembered tradition)’ or ‘Saadhana-prasthaanam (practical text).’
{Please see under “Prasthaana-trayee” also.}
77. “VEDAANTAH {Highest Philosophical Knowledge}”:
As mentioned under ‘Upanishad’, “Vedaantah” is synonymous with ‘Upanishad {Highest Philosophical Knowledge}.’ However, there being complementary works also, viz. “Brahma(Shaareeraka)-sootra-s” & “Bhagavad-geetaa” to gain this Knowledge, “Vedaantah” practically includes them too.
The following verse substantiates the same understanding:
“Vedaanto naama Upanishad Pramaanam;
tadupakaarinee Shaareerakaadi Shaastraadeeni cha ||”
{‘Upanishad’, of the name ‘Vedaantah’ is ‘Pramaanam (sacred authority)’; besides, those who complement it like ‘Shaareeraka(Brahma)-sootram-s’ etc. too (‘Bhagavad-geetaa’ implied) are considered to be ‘Pramaanam.’}
78. “PRASTHAANA-TRAYEE {Triad of ‘Sources of Authority}”:
The ‘Sanskrit dhaatu’ “Prasthaa” means ‘to set out/to depart/to be established/to stand firmly.’
The general meaning of ‘Prasthaanam’ is ‘journey.’
This word can be used in two meanings in the context of ‘Vedaanta‘:
1) “Prakrishtam – sthaanam |” – ‘a stronghold & a source of authority’
2) “Pratishthate anena iti Prasthaanam ||” – ‘through which one gets established.’
There are 3 stages in any pilgrim’s progress:
A) “Shrutih (Shravanam)” – listening/injunction (knowing about the ‘Knowable entity)’
B) “Yuktih/Nyaayah” – using the required logic and then ‘owning’ that ‘knowledge heard earlier’ ‘theoretically’, through ‘Mananam (continuous reflection)’
C) “Anubhootih” – experiencing the ‘Knowable entity’ by practice (‘Nididhyaasanam‘).
‘Upanishad-s’ are the ‘Shrutih’ through which ‘Shravanam’ takes place – stage ‘A’
‘Brahma-sootra-s’ provide the needed ‘Yukti/Nyaaya (logic)’, so as to ‘own’ the knowledge theoretically by ‘Mananam’ – stage ‘B’
‘Bhagavad-geetaa’, when ‘lived (saadhanaa)’, leads to the ultimate practical experience of getting established in ‘Brahman’, by doing ‘Nididhyaasanam‘ – stage ‘C’
‘Trayee’ means ‘triad.’
‘Upanishad-s’, ‘Brahma-sootram-s’ & ‘Bhagavad-geetaa’ – these three together make the above triad and hence are called “Prasthaana-trayee”, as they are ‘the sources of authority‘ as well as the ‘sources through which one gets established‘ in ‘Brahman.’
‘Upanishad-s’ are called ‘Shruti-prasthaanam (axiom of revelation)’ or ‘Upadesha-prasthaanam (injunctive texts).’
Brahma-sootram-s’ are said to be ‘Nyaaya-prasthaanam/Yukti-prasthaanam/ Sootra-prasthaanam (axiom of logic).’
‘Bhagavad-geetaa’ is called ‘Smriti-prasthaanam (axiom of remembered tradition)’ or ‘Saadhana-prasthaanam (practical text).’