Brahma-Vidya and Upanishads

Brahma-Vidya and Upanishads

by Swami Sivananda

The school of philosophical thought known as the Vedanta is also called Uttara-mimamsa. The founder of the Vedanta system of philosophy was Badarayana Vyasa. The founder of Purva-mimamsa school was Jaimini, the disciple of Sri Vyasa. Of these two, Purva-mimamsa is generally understood to imply the inquiry into the Mantra portion of the Vedas, while Uttara-mimamsa is understood to mean an inquiry into the Upanishad portion of the Vedas. In other words, Purva-mimamsa treats of Karma Kanda; Uttara-mimamsa deals with Jnana Kanda. The Brahma Sutras of Badarayana or Sri Vyasa are termed as the Vedanta Darshana. They are called by this name, because they are based upon the Upanishads, the end or the final part of the Veda. These Brahma Sutras are the outcome of the harmonising of the apparently conflicting Upanishadic texts by Badarayana. The Bhashya written by Sri Sankaracharya on the Brahma Sutras is known as Sariraka Bhashya.

The Vedas, each of which has a Samhita, Brahmana, Aranyaka and Upanishad, are again subdivided into two parts viz., the Karma Kanda or the work-portion and the Jnana Kanda or the knowledge-portion. The former leads man to world by happiness and enjoyment in Svarga or heaven and the latter to Moksha or liberation. The Samhita and the Brahmana sections go to make up the Karma Kanda and the Aranyaka and the Upanishad sections form the Jnana Kanda. Brahma Vidya or that knowledge by which the Brahman is attained is dealt with in the Upanishads. The Upanishads as the final part of the Vedas are Vedanta, the end of the Vedas. Through the divisions of Rig Veda and others, the Vedas are said to be four in number. Their branches are many. So also the Upanishads. In Rig Veda, there are twenty one branches. There are 109 branches in Yajur Veda. There are 1000 branches in Sama Veda. There are fifty branches in Atharvana Veda. In each branch there is one Upanishad.

The word Upanishad is formed by adding the Krip suffix and the prefixes Upa and Ni to the root Shad meaning (1) to shatter or kill, (2) to attain and (3) to loosen. By the word Upanishad is denoted the knowledge of the knowable entity inculcated by the work which is to be commented upon. By what etymological process this knowledge is denoted by the term Upanishad is now explained. This knowledge is called Upanishad by virtue of its signification that it shatters or destroys the seed of Samsara such as ignorance and the rest, in those seekers after emancipation, who, devoid of all desires for objects seen and heard of, acquire the knowledge called Upanishad to be hereafter explained, and with their mind firmly concentrated therein meditate on it; for it will also be said later on well ascertaining that he will be freed from the jaws of death or the knowledge of Brahman is called Upanishad because of the fact that it leads to Brahman, in that it makes the seekers after emancipation just above described attain the highest Brahman; for it will be said later on, having attained the Brahman he becomes untainted and immortal; or, even the knowledge of Agni is denoted by the term Upanishad, because of its connection with the meaning of the root, to loosen; for, the knowledge of Agni, the first born, the knower, born of Brahman the subject matter of the second of the boons asked for leads to the attainment of heaven and thus loosens or enfeebles the lot of misery; such as residence in the womb, birth, old age, etc., continually recurring in this world. It will also be said later on, having reached heaven, they enjoy Immortality. It may be argued that students apply the term Upanishad even to the book, as when they say, we shall study or teach the Upanishad. This is no fault, as the meaning of the root Shad, i.e., the killing of the cause of Samsara, etc., cannot be attached to the mere work but is attached to knowledge; and even the mere work may also be denoted by that word, because it serves the self-same purpose, as when it said ghee verily is life. The word Upanishad therefore is used in its primary sense when it is used to denote knowledge; but it is used by courtesy, i.e., in a secondary sense to denote the work. Thus by the mere analytical explanation of the word Upanishad, those who are fully competent to acquire knowledge have been stated. The whole subject matter of knowledge has also been stated to be the thorough release from the bondage of Samsara consisting in the attainment of the Brahman.

The meaning of the Upanishad may be either because it lessens the numerous evils of conception, birth, old age, disease, etc., in persons who take kindly to this knowledge of Brahman and approach it with faith and devotion, or because it makes them reach Brahman, or because it totally destroys the cause of Samsara such as ignorance, etc., thus from the several meanings of the root Shad preceded by Upani.

Sri Rama says to Hanuman: The only means by which the final emancipation is attained is through Mandukya Upanishad alone, which is enough for the salvation of all aspirants. If Jnana is not attained thereby, by the study of ten Upanishads thou shalt soon attain Jnana and then My seat. O son of Anjana, if thy Jnana is not made firm, study well the 32 Upanishads. Thou shalt get release. If thou longest after Videha Mukti, study the 108 Upanishads.

The Upanishads are the mystic experiences of the Rishis. The Upanishads, the Gita and the Brahma Sutras are technically called the Prasthanatraya. These are the three authoritative books on Hindu Philosophy. Any teacher who claims himself as an Acharya and who wants to open a new school of thought must write a commentary on these three important books. All the previous Acharyas, Sri Sankara, Ramanuja and Madhva have written commentaries on these books.

Brahma-Vidya and Upanishads – Supreme Knowledge, Self-Realization, and Inner Freedom

Brahma-Vidya and Upanishads represent the highest wisdom of spiritual life. This wisdom is not ordinary learning, intellectual collection, or outer scholarship. It is the knowledge of the supreme reality, the true self, and the eternal foundation behind the universe. Its purpose is to remove ignorance and lead the seeker toward direct realization, peace, and liberation.

In worldly education, a person learns many subjects such as language, science, business, art, technology, and social skills. These forms of knowledge are useful for practical life, but they do not completely remove fear, sorrow, ego, attachment, and inner restlessness. The knowledge of the Absolute goes deeper. It asks the seeker to know the knower, discover the self, and understand the truth beyond changing names and forms.

Brahma-Vidya and Upanishads teach that the real self is not the body, mind, senses, intellect, ego, name, form, or social identity. The body changes, thoughts change, emotions rise and fall, and circumstances keep moving. Yet the witnessing awareness remains present through all experiences. To recognize this awareness as one’s true nature is the beginning of spiritual awakening.

The Upanishadic sages did not speak merely for argument or religious show. They taught from direct realization. Their teachings point toward the eternal truth that is beyond birth and death, beyond pleasure and pain, and beyond the limitations of the mind. They declare that the self is pure consciousness, peaceful, complete, and ever free.

Brahma-Vidya and Upanishads also explain the relationship between Atman and Brahman. Atman is the inner self, the witness-consciousness within. Brahman is the supreme reality, infinite and all-pervading. From the ordinary point of view, the individual seems limited and separate. But through deep enquiry and realization, the seeker discovers the unity of the inner self and the supreme truth.

This wisdom is expressed through great declarations such as “Tat Tvam Asi,” “Aham Brahmasmi,” and “Prajnanam Brahma.” These statements do not glorify the ego. They remove the ego. They do not mean that the limited personality is supreme. They reveal that when body, mind, and ego are negated, the pure consciousness that remains is one with the Absolute.

Brahma-Vidya and Upanishads guide the seeker through discrimination. One must distinguish between the permanent and the temporary, the real and the unreal, the self and the non-self. Wealth, beauty, pleasure, praise, power, and status may have practical value, but they cannot give permanent peace. They come and go like waves. The seeker must turn toward the unchanging truth.

The method of self-inquiry is very important. The seeker asks, “Who am I?” Am I this changing body? Am I this restless mind? Am I these emotions? Am I this ego that seeks praise and fears insult? Everything observed is changing. The final observer is different from the changing field. This enquiry slowly weakens false identification.

The practice of “Neti, Neti” also helps. It means “not this, not this.” The seeker reflects: I am not the body, not the senses, not the breath, not the mind, not the intellect, not the ego, not pleasure, not pain, not birth, and not death. This negation does not create emptiness. It removes wrong identity and reveals pure awareness.

Brahma-Vidya and Upanishads require purity of mind. A mind filled with anger, greed, jealousy, pride, hatred, and selfish desire cannot easily grasp subtle truth. Truthfulness, compassion, self-control, humility, devotion, meditation, and selfless service prepare the heart. When the mind becomes calm and pure, higher wisdom shines naturally.

This sacred knowledge should not remain only in books. It must become part of daily life. Speak truthfully, control anger, serve others, forgive quickly, live simply, meditate regularly, and remember the Divine. The real test of knowledge is transformation. If wisdom does not reduce ego and increase peace, it has not yet entered the heart.

A Guru is also very helpful in understanding this path. The scriptures are deep, and the mind may misunderstand them according to its own desires and opinions. A competent teacher removes doubt, explains the meaning clearly, and guides the seeker toward direct experience. But the student must be humble, sincere, disciplined, and ready to practice.

Meditation makes this knowledge steady. Sit quietly and observe the body, breath, thoughts, emotions, and sense of individuality. All these are passing movements. The awareness that knows them is silent and steady. Resting in this witnessing consciousness again and again turns scriptural understanding into living realization.

In the end, Brahma-Vidya and Upanishads reveal the highest purpose of human life. They teach that ignorance causes bondage, self-knowledge brings freedom, and the true self is pure consciousness. Through discrimination, detachment, devotion, meditation, service, Guru’s guidance, and steady enquiry, the seeker rises above false identification and realizes peace, fearlessness, and liberation.

The Great Reality and its Nature