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TaitterIya Upanishad SaRRumuRai at Kuwait: Highlights of the Upanishath : Part I

From the Bhakti List Archives

Sadagopan • December 11, 2002 


SrI:

SrI Veda PurushAya nama:

Once again , it is a delight to know that 
the graduates of the Kuwait city class will be
performing SaaRumuRai in a few days there and 
celebrate in the spirit of togetherness with their
AchAryan: 

" Saha nAvavathu , Saha nou bhunakthu , 
  Saha veeraym karavAvahai ,tEjasvi naavadhItamasthu , 
  maa vidhvishAvahai, (PraNavam ) Saanthi: Saanthi: Saanthi:" 

(meaning  according to Dr.NSA Swamy ): " May the ManthrA
(that is being studied ) protect us both together ! May we 
both gain power! Let the study of both of us be powerful! 
May we not hate each other! (PraNavam)  May there be
Peace , May there be Peace , May there be Peace ! "

This upanishath belongs to the KrishNa Yajur Vedam and is
found in its AaraNyakamm section . VedAnthins have always been 
drawn to it since the subject matter of this Upanishath 
deals with the doctrine of Brahman. Sage VyAsA in his Brahma
SoothrAs has drawn inspiration from the TaittirIya Upanishath
manthrams and has created nunber of adhikaraNAs based on
the manthrams of TaittirIya Upanishath . The fascination of 
this particular Upanishath for VedAnthins is because of its 
clear definition of Brahman as " Sathyam Jn~Anam Anantham Brahma 
(Brahman is real , Knowledge and Infinite ". This 
upanishath statement has been intrepreted differently by 
the AchArya RaamAnujA , Adhi Sankara and MadhvAchArya 
to defend their own " metaphysical doctrines".

This Upanishath has three chapters (vallis): SikshA valli,
Brahma Valli(Aananda Valli /BrahmAnanda Valli) and Bhrugu valli .

SikshA Valli  deals with the various disciplines that
are essential for " the mastery of the Vedic learning". 

The second chapter (Ananda valli) eloquently expounds 
the essential nature of Brahman.The lakshaNa vaakyam /definition
( Satyam Jn~Anam Anantam Brahma )is given here. The knowing 
of Brahman , its five entities ( Annamaya , PrANamaya ,
ManOmaya , vij~nAnamaya and finally Aanandamaya) and 
" the attainment of the highest good " are all desctribed 
in this second chapter.It is indicated that the knowledge of
Brahman as Aanandamaya is the essential way for the attainment
of Brahman.That Brahman according to TaittirIya Upanishath
is Aanandamaya and this definition is used by Sage VyAsa
to create the Brahma Soothram:" AanandamayO abhyAsAt "(I.1.6). 

The third chapter covers the instruction of VaruNa to 
His son , Bhrugu on Brahman:

" Brahman is that from which all this is born ,
in which all these are residing and that into
which all these merge in the end". This is another 
definition of Brahman and Brahma Soothra karthA 
adopted this to arrive at the Soothram ,"JanmAdhyastha 
yatha:(from which the origin etc;of the universe proceed ".

>From a VisishtAdhvaithic point of view , this Upanishath
declares : " The Ultimate reality is one non-second Supreme 
ParamAthman , characterized by infinite auspicious
Qualities (anantha kalyANa guNams) and that it is 
the internal of all entities sentient and insentient .
Difference between the sentient and the entities is
Real. The difference between these entities and 
the Supreme Brahman is also Real. The individual 
soul becomes endowed with Aananada on account of
gaining the blissful Brahman". 

The doctrine of Brahman is the fundamental theme 
of VedAntha and in this contxt, TaittirIya Upanishath
plays a key role in defining Brahman.TaittirIya Upanishad 
definition is picked up by the other Upanishads 
according to AchArya RaamAnuja and MadhvAchArya to
establish that there is  only one Brahman and 
not two (para/nirvisEsha and apara/savisEsha Brahman)
as propunded by Adhi Sankara . Para is the form of 
Brahman that is devoid of all determinations/attributes
/nirvisEsham/nirguNam ; apara is the lower form of Brahman , 
which is endowed with attributes (SavisEsha or SaguNa Brahman).
This one Brahman is recognized a sSavisEsha /SaguNa Brahman
in VisishtAdhvaitha darsanam and is recognized as the primary
cause of thre cosmic functions: Creation , Sustenance and
Dissolution of the Universe. This Saguna Brahman is 
the UpAsya Brahman (the one intended for UpAsana).

In the next posting , adiyEn will cite specific passages
from TaittirIya Upanishad as translated sensitively by
Dr.N.S.AnantharangAcchAr Swamy based on SrI RanganAtha
Muni's Upanishad BhAshyam in Sanskrit in his recently 
released monograph entitled "Selections from Upanishads".

For detailed commentary on the three darsanams of
Advaitham , VisishtAdhvaitham and Dhvaitham developed
in the Post-Upanishadic period , adiyEn refers you 
to the following outstanding monographs of Dr.S.M.S. Chari
released by Musnshiram Manoharlal Publishers Pvt.Ltd
(www. mrmlbooks.com):

1. The Philosophy of Upanishads , 2002

2. The Philosophy of vedAntha SoothrAs

3. Advaita and VisishtAdvaitha ,Revised Edition 1999

4. Philosophy and Theistic Mysticism of the Alwars ,1997

I have drawn heavily from some of the above books as well as
the Monograph of Dr.NSA Swamy of Bangalore . The two volumes
of detailed study of ChAndhOgyam and BruhadhAraNyakam is
getting ready for all of our benefit and I thank all
who gave support to make this effort possible.

Daasan, Oppiliappan Koil Varadachari Sadagopan 

                                                                              
  
   
 
   


 
   




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