Eternal truths of the Upanishads

The Upanishads breathe the pure fragrance of perennially fresh dialogues between earnest truth and outstanding spiritual teacher. There is a great significance in the lofty and sublime utterances of sages, described as “Mahavakyas”. Statements like “Tarati Sokam Atmavit” meaning that the knower of the Atma crosses over to other shore beyond all sorrow, echo the characteristic Vedantic note, common to all Upanishads, that life is perpetual flow of impermanences and the density of the soul lies n the tranquil haven of true self-knowledge. The emphasis is not merely on the prospect of redemption which is real.

In his lecture Prof. K.Seshadri referred to the Prasthanathraya and dwelt on the Upanishads and Brahmasutras, highlighting the uniqueness of the structure and architectonic pattern of the latter. Showing how both are intimately interwoven, and revealing the synthesis of their logic with the spiritual intuition. The extreme brevity and cryptic character of the Sutras makes it necessary for a whole world of commentarial literature to be built around the text (of the Sutras). What the Upanishads offer in the first flush of immediate revelation is presented in the Brahmasutras, between themselves, the Brahmasutras and the Upanishads integrate reason and intuition and reconcile the apparently incompatible claims of overt action and mystical absorption.
                                                                       October 4, 1975

Need to eschew desire for wealth

The lure of money may drive a person crazy to the point of flouting all norms of ethics and risking his self-respect, reputation and even life. A moment of reflection will reveal that it is the source of agony and mental unrest. One has to toil a great deal to earn money and the troubles do not cease there. How the rich spend sleepless nights worrying about the ways of safeguarding what they have acquired is common knowledge. The pleasures which money can buy are not only effervescent but inferior to what one can get by devoting oneself to the Supreme Being. In the end also, only misery results. Thus, by any account, it is not worthwhile to go chasing after wealth. Unless the mind is weaned away from the mammon, it will be impossible for an individual to concentrate on God. Hence desire for wealth is considered to be an impediment to God-realisation and one is advised to get over it by developing Vairagya. One should learn to be content with whatever wealth one has been blessed with and destined to enjoy, as a consequence of one's past deeds.

The very first sloka in Isavasya, deemed to be basic to the ten Upanishads for which commentaries have been written, highlights the need to exchew desire for wealth which stands in the way of perceiving God. The Lord is all pervading though not visible. As Prahlada told Hiranyakasipu, there is nothing in which He is not present. With unswerving conviction, he asserted that the Lord existed in the very word of Hiranyakasipu denying His existence, pointed out Sri Tirukallam Narasimharaghavachariar in a discourse.

The Upanishads, constituting the Gnana Kanda, are as vital to the Vedas as the eyes are to the human body. While the Karma Kanda speaks of rituals intended to propitiate the Almighty, the Gnana Kanda eulogises Him exclusively. Though Isavasya is in the former part it is reckoned among the books dealing with knowledge (Gnana).
                                                                       December 13, 1975

Brahman is incomprehensible

While the real nature of the Brahman (the Infinite and the Absolute) is almost impossible to be assessed by mortals, the next best alternative is to take steps to acquire the requisite knowledge to understand His traits, through the help of a qualified spiritual guide who alone will be able to reveal to one the path of Enlightenment. The Supreme Being is broadly said to possess five attributes, Sathyam, Gnanam, Anantham, Anandam and Vimalam. God is the Reality and He is self effulgent. He is not governed by the Laws of Limitations and not measured by time and space. He is Omnipresent, immortal and ever pure. The Kenopanishad cites how the celestials who once defeated the demons, displayed extraordinary vanity, forgetting that their success was only due to God's help. When a spirit (Yaksha) appeared before them, the Devas deputed Agni and Vayu to find out who he was. When the monstrous creature threw a blade of grass in front of them, neither the God of Fire could ignite it nor the God of Wind move it by an inch. When lndra approached him, he vanished. Parvathi who substituted him, explained to them that he was the Supreme Being with whose powers alone, they had achieved victory.

Sri Tirukkallam Narashimharaghavacharya in a discourse said Kenopanishad, containing eternal truths and revelations, opens with a dialogue between a disciple and a teacher on an inquiry about Brahman. The latter described the Infinite as one who cannot be seen, nor felt nor heard nor apprehended by mind or sense. An individual who realised his incapacity to probe into the mysteries of Brahman's existence alone is wise. Once this real knowledge that God is incomprehensible dawned upon him, he will be enabled to commence his spiritual pursuits.
                                                                       December 15, 1975

Real intention of upanishads

Constantly battered by baffling problems, it is understandable that a man gets disconsolate and wants to run away from this world, least aware that this is not the way to escape from them. He will not be concerned by the frustrating experience if he realises that he has no independence of his own and that there is an unseen Divine force that guides his destiny. He is like a bullock yoked to the cart, the nose-string held from behind. The animal never complains of any discomfort even should there be some but goes on with its job. If a person adopts this attitude that all his acts are God-ordained and carries out his tasks unmindful of the hazards and as a dedication to the Almighty, he will not feel the burden.

When he is asked to discard desire, it is possible to mistake the Hindu philosophy as being negative in its approach. But the real intention of the Upanishad's injunction is to make us remain absolutely contended with what has been provided and not feel dissatisfied with what has not been granted but possessed by others. The desire for an object again depends on the attitude -for instance, akin to the view held by a child when looking at a charming woman and that of a youth. In just two words, the two vistas to reach Godhead have been described by Vivekananda -pravritti and nivritti margas -broadly indicating the duties to be performed here in this life and the steps to be taken to become spiritually enlightened through study of texts to serve hereafter in the Kingdom of God. In the midst of one's daily activities, one can still uphold the rules of righteousness, perform worship and take to meditation but dedicating the fruits to God. There is no need to seek total renunciation.

Sri Agnihotram Ramanuja Thathachariar in his discourse said what an aspirant should essentially know is the difference between the Atma (soul) and the Sareera (body) and that the sufferings were at the physical plane only. 'If he refuses to get himself deeply involved in material affairs, the ties will get automatically loosened and he will experience Bliss”. The Bhagavatham describes the manner by which a devotee could get himself released from the wordly coils and the episodes of emperors Rishabavahana and Jadabharata prove this point.
                                                                       April 4, 1978

How to shake off the dust on the soul

Most of us do know the acts prohibited by scriptural injunctions and realise the consequences of committing them. However, despite our endeavour to keep off from them, we allow ourselves to wallow in the slush of sins.

Our determination fails when temptation wields its sway. This superior power which leads to the wrong path is the result of the predominance of the quality called “Rajas”. It kindles the desire that lurks within us to boldly defy the rules. Desire in any form and lust in particular is fierce, formidable and insatiable. When man is not able to possess what he wants, a mood of frustration sets in and furious over his disappointments he will be prepared to indulge in any crime to obtain what he wants. Like the blazing fire, desire consumes the soul and prevents the ardour to seek Divine Love. The inner vision of man is obscured even as the flame is enveloped by smoke, the mirror covered by a thin layer of dust and the foetus is wrapped by the uterus. Man's anxiety should be to rub off the dust that has settled on the soul. A true knowledge of the real nature of God and of the inter-relationship of the Cosmic and fallen souls will enable one to shake-off this yoke. Prescribed duties should be performed in a spirit of dedication and renunciation.

Sri Narasimharaghavachariar referred to Lord Krishna's explanation for man's above predicament. Man gets into the stranglehold of desire since he is not able to control the senses. Intellect has also been replaced by ignorance. These three are the abodes of the foes -lust and anger. Even as a thief enters the house easily if the doors and windows are kept open and steals the property after switching off the lights, the evil tendencies gain access when the senses are not checked and intellect blurred. Practice of various rites and austerities and adopting the means suggested in spiritual texts would help a person to subdue them. The Katopanishad explains the impermanence of all that have been created. What lies beyond man's final journey in the world is to be understood. In the presence of God in Heaven, the devotee who by treading any of the paths shown by the Vedas, can enjoy Bliss and Peace.
                                                                       December 29, 1980