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The term 鲍辫补苍颈峁�a诲 has been explained variously by the scholars. 痴腻箩补蝉补苍别测墨 厂补峁僪颈迟腻, Apte,^[1] explains 鲍辫补苍颈峁�a诲s are of certain mystical writings attached to the 叠谤腻丑尘补峁嘺蝉, the chief aim of which is to determine the secret meaning of the Vedas. Max M眉ller^[2] agrees in deriving 鲍辫补苍颈峁�a诲 from the root sad, to 鈥榮it down鈥�, preceded by the two prepositions ni, 鈥榙own鈥� and upa, 鈥榥ear鈥�, so that it would express the idea of session or assembly of pupils sitting down near their teacher to listen to his instruction.

Further, Max M眉lller^[3] says,

鈥淭he history and the genius of the Sanskrit language leave little doubt that 鲍辫补苍颈峁�a诲 meant originally session particularly a session consisting of pupils, assembled at a respectful distance round their teacher.鈥�

The word 鲍辫补苍颈峁�a诲 denotes secret doctrine, mystic knowledge or instruction, true knowledge regarding the Supreme Spirit, religious lore etc. The Sanskrit root sad indicates different meanings such as 惫颈艣补谤补峁嘺 (destruction or annihilation) gati (going) and 补惫补蝉腻诲补苍补 (loosing). The word 鲍辫补苍颈峁�a诲 also refers a doctrine that looses the bond of ignorance from the very root of the disciple who approaches the teacher.^[4]

厂腻测补峁嚹乧腻谤测补^[5] in his commentary on the 罢补颈迟迟颈谤墨测腻谤补峁噛补办补 states that this 鲍辫补苍颈峁�a诲 is secret knowledge and highest bliss is contained here.

The 鲍辫补苍颈峁�a诲s represents the quintessence of the Vedic wisdom. Being the concluding portion of the Vedas, the 鲍辫补苍颈峁�a诲s are the subtraction of Indian philosophical wisdom that has thrown its light into the entire world. These are the very root from which Indian thought and spirituality flourished. The 鲍辫补苍颈峁�a诲s, indeed, are while in one sense a continuation of the Vedic worship, are in another a protest against the religion of the 叠谤腻丑尘补峁嘺.^[6]

The theme of 鲍辫补苍颈峁�a诲s deals with the greatness of the Supreme Spirit. Bha峁�峁璦bh膩skara 惭颈艣谤补, the commentator of the 罢补颈迟迟颈谤墨测腻谤补峁噛补办补,^[7] states that the 鲍辫补苍颈峁�a诲s lead the aspirant to the highest good. The central theme of the 鲍辫补苍颈峁�a诲s is that Brahman and 膧迟尘补苍 are identical. Omniscient Brahman is nothing but 膧迟尘补苍.^[8] Brahman and 膧迟尘补苍 deal with the objective and subjective aspects of the life respectively. There may not be qualitative difference between the two. This theme of Brahman and 膧迟尘补苍 makes the substratum of the whole 鲍辫补苍颈峁�a诲ic philosophy. In the 艢腻苍迟颈尘补苍迟谤补 of the 鲍辫补苍颈峁�a诲s, one can notice the keynote of the whole 鲍辫补苍颈峁�a诲ic teaching.

It contains the quintessence of the 痴别诲腻苍迟补 philosophy which reads鈥�

o峁� p奴r峁嘺mada岣� p奴rnamida峁� p奴r峁嚹乼p奴r峁嘺mudacyate |
p奴r峁嘺sya p奴r峁嘺m膩d膩ya p奴r峁嘺mev膩va艣i峁�yate ||

That is, 鈥淲hole, this is whole. The whole comes out of the whole. Taking the whole from the whole, the whole remains鈥�.

The above verse indicates that the qualitative increase or decrease of the parts does not affect the whole. The whole resides even in the part. Brahman is 蝉补肠肠颈诲腻苍补苍诲补 and in nature 膧迟尘补苍 is also 蝉补肠肠颈诲腻苍补苍诲补, i.e. Truth, Knowledge and Bliss. The four 尘补丑腻惫腻办测补蝉, i.e. the great Upanisadic statements held the oneness of Brahman and 膧迟尘补苍. The 础颈迟补谤别测补耻辫补苍颈峁�a诲 declares that 鈥榳isdom is Brahman鈥�辫谤补箩帽腻苍补峁� brahma. The 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 says that 鈥楾hou art Brahman鈥�tattamasi.鈥� The 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲 declares that 鈥業 am Brahman鈥欌��aha峁� brahm膩smi and 惭腻峁囜笉奴办测辞辫补苍颈峁�a诲 declares that 鈥榯his Self is 叠谤补丑尘补峁�鈥欌赌�ayam膩tma brahma.鈥�

The 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲 declares,

鈥楾hat which is immediately present and directly perceived is Brahman That is the soul within all things.鈥�^[9]

The 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 holds that Brahman is 膧迟尘补苍.^[10] It again declares that He who is within this body and He who is within that solar orb above are one and the same.^[11]

Without ultimate truth man cannot attain his true integration. The teaching of the 鲍辫补苍颈峁�a诲 is completely integrated. The 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 holds that Brahman is truth, knowledge and infinity^[12] and Brahman is verily, the essence of the existence. For truly on getting this essence, one becomes blissful.^[13]

The 鲍辫补苍颈峁�a诲 holds that the universe in essence a spiritual unity. All is pervaded 墨艣补, i.e. lord, whatever moves or moves not.^[14] The Supreme Being can be recognized where the ego is abolished. One attains immortality by Self Knowledge.

The pleasant is one thing and the good is another. Both these come to a man. The Wiseman discriminates between the two and chooses the good rather than pleasant. But the foolish one chooses the pleasant rejecting the good and for attachment falls into the net of death. The knower of Brahman attains the Supreme. The divinity of man is one of the fundamental doctrines of 艢补峁卥补谤腻肠腻谤测补. The identity between the individual Self and Brahman is not apparent but real.

The personal god is called 膼艣vara. 膼艣vara is the appearance of Brahman in 尘腻测腻. 膼艣vara is the creator, sustainer and destroyer of the world. The Advaita 痴别诲腻苍迟补 looks upon 尘辞办峁�a as the great spiritual ideal that man should seek. 惭辞办峁�a or liberation is the permanent state from which there is no return to 蝉补峁僺腻谤补. It is called 苍颈丑艣谤别测补蝉补. All branches of Indian philosophy agree that bondage is due to ignorance and liberation is due to knowledge. 惭辞办峁�a aims at radical termination of all sufferings. According to 艢补峁卥补谤腻肠腻谤测补, 尘辞办峁�a is the realization of the oneness of the soul with Brahman.

The spiritual aspirant must learn the 鲍辫补苍颈峁�a诲ic teaching from an enlightened and illumined guru. The 鲍辫补苍颈峁�a诲 declares, 鈥楬e that has a guru knows.鈥� The aspirant can learn by three stages of spiritual quest, 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补鈥攖he hearing, the reflecting and mediating.

Footnotes and references:

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[1]:

Apte,Vaman 艢ivram, The Student鈥檚 Sanskrit English Dictionary, under the word 耻辫补苍颈峁�a诲.

[2]:

Max M眉ller, F., The Sacred Books of the East, Vol.1, p.29-30

[3]:

Ibid., P.21

[4]:

ye mumuk峁�avo鈥︹��te峁Ｄ乵avidy膩d墨岣� sa峁僺膩r-b墨jasya鈥︹��.vidyopanisadityucyate | 艢补峁卥补谤腻肠腻谤测补 on 碍补迟岣�o辫补苍颈峁�a诲产丑腻峁�y补产丑奴尘颈办腻.

[5]:

厂腻测补峁嚹乧腻谤测补 on T.A., 8.2

[6]:

R膩dh膩krishnan, S. , Indian Philosophy, vol. 1, p.66

[7]:

parasya 艣reyassam墨pe ni峁�i-dant墨t墨 耻辫补苍颈峁�a诲a岣� parapr膩tihetavo 惫颈诲测补岣� | Bhaa峁�峁璦bh膩skara on 罢补颈迟迟颈谤墨测补 膧谤补峁噛补办补, 71

[8]:

yo鈥檡am膩tmedamamratamida峁� brahmeda峁� sarvam | B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲, 2.5.9

[9]:

yats膩k峁Ｄ乨aparok峁Ｄ乨 brahmay膩 atm膩 sarv膩ntara岣� | Ibid.,3.4.1

[10]:

tadbrahma sa 腻迟尘腻 | 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲,1.5

[11]:

ya艣caya峁� puru峁�e ya艣c膩s膩v膩ditye sa eka岣� | Ibid., 3.10.4

[12]:

蝉补迟测补峁� j帽膩namananta峁� brahma | Ibid., 2.1.1

[13]:

raso vai sa岣� 谤补蝉补峁� hyev膩ya峁� labdhv膩nand墨 bhavati | Ibid., 2.7.1

[14]:

墨艣膩 v膩syamida峁� 蝉补谤惫补峁� yat ki峁卌a jagaty膩峁� jagat | 莫艣a 鲍辫补苍颈峁�a诲,1.1