Essentials of Upanisads (According to Sri Madhvacharya’s Bhasya)

I am happy to place this small volume of a brief summary of the teachings of Upanisads in the hands of the interested readers.

There is a good deal of literature In English on Upanisads. This literature mostly represents either the interpretation of Advaita tradition or modern philological approach. Both these ignore the theistic aspect of Upanisadic teachings.

Upanisadic teachings have three important aspects viz., Philosophical, Mystical and Theistic. These should not be separated. One is meaningful only if the other two aspects are taken into account. The approach of the Upanisadic seers is not merely speculative or logical but it is intrusive and experience oriented. The Upanisadic seers do not aim at constructing a philosophy by speculation or arguments. But they aim at explaining their intutive experience. Its intelligible analysis, and the formulation of a philosophical conduct based on it are the objectives of the Upanisadic seers. Anubhava, Vichra and Achara are the three layers of Upanisadic teachings.

Brahmasutras lay down the necessary guidelines for the interpretation of Upanisads on this basis and evolve a systamatic philosophy of Upanisads. The central principal of Upanisadic teachings is Brahman. A detailed enquiry into the nature of Brahman as explained in Upanisads is undertaken in Brahmasutras. This enquiry has resulted in the formulation of a three dimension concept of Brahman is the cause of all. He is an independent and perfect being. Ethically, He is the regulator of all and the director of all. Theistically, He is the goal of spiritual attainment. These three aspects of the concept of Brahman are beautifully brought out in Svetasvatara Upanisad.

The question raised in this verse are:

1. What is the source of this Universe? Is it Brahman?
2. Whence are we born?
3. By what we are sustained?
4. What is our ultimate goal?
5. Guided by whom we undergo the experience of joy and sorrow?

Raising these questions the Upanisad proceeds to narrate different views held by metaphysicians in ancient India.

The time, the inherent of the things, the orderliness of Nature, the chance, the elements, Prthvi etc., the person, all these claim to be considered as the cause. A combination of these is another alternative. But the Atman I.e. Jiva is there. The Atman i.e., Jiva cannot be the master of his own affairs, since It is he who undergoes the experience of pain and pleasure.

Narrating these different views of mataphysicians regarding the cause of the Universe, the Upanisad finds them unsatisfactory. Ultimately the Upanisad declares:

The Seers went into meditation and discovered the great power of the God. They discovered that the God Is the Superintendent of all. From this it is clear that the various causes envisaged by the metaphysicians go upto a point only. Ultimately, it is the God who is the cause of causes. This is exactly the approach of Dvaita Vedanta tradition of the interpretation of Upanisads. The three important aspects of the Upanisadic concepts of Brahman viz., metaphysically He is the central principle of all, ethically He is the director of all, and theistically He Is the goal of all, are fully brought out here. It is also made clear here that such a Brahman is discovered by meditation in a mystic experience but not by speculative arguments. It is intutive experience that led to the discovery of Brahman but not the arguments.

A careful reading of Upanisads will reveal two points clearly viz., i) Every important discovery is made intutively by meditation. (ii) There is a central principle that is imminent as well as transcendent of Adhibhuta, Adhyatma and Adhidaiva structure of the world.

This latter i.e., the central approach may be termed as Adhivisnu i.e.. pertaining to the Supreme God Visnu. Sri Madhwacharya while interpreting Upanisads never stops at Adhibhuta, Adhyatma and Adhidaiva levels only. All the words that make a reference to one of these items are interpreted as refering to the Supreme God Visnu also. Visnu is the in depth meaning of all these words that refer to Adhibhuta etc., entitles. This gives an impression that his interpretation is overlaid with theism. Yes, it is overload but not as unnecessary addition but as a natural synthesis of Upanisadic Philosophy with an in depth layer of Upanisadic theism. Visnu here is not a Puranic deity of Indologists but a Supreme, perfect and independent being; a Central metaphysical principle which is also central ethical and theistic principle. All other entities of the Universe owe their very existence, functioning, and comprehension to this very central principle.

It is this perfect Central being that enables all others to function. It may be noted that the mentioned as the claimants to Universe in 5vetavatara are subordinate to the Supreme God. Of Svetasvatara statement also.

Modern writings on Upanisads have created an Impression that the Upanisads are non-theistic. The main argument in support of this contention is that no name of any prominent deity of Indian tradition is mentioned in the Upanisads. But the very designation Brahman is all compassing and the highest designation of the Supreme God. An impression is also created that Advaita tradition is non-theistic. But this is not acceptable to the traditional Advaitins.

So far as Dvaita tradition is concerned all words are the names of the Supreme God, and the entire Veda profounds the Supremacy of the God.

Upanisadic Philosophy is a theistic-realistic philosophy. This is fully brought out by Sri Madhwacharya in his Bhasyas on Upanisads. The synthesis of theism and philosophy is very much observable in Sri Madhwacharya’s interpretation, particularly, when the Vyuha forms of the Supreme God are introduced while explaining adhibhuta, adhyatma and adhidaiva forms in order to bring out Adhi Visnu or Adhi Brahma level of meaning i.e., the in depth meaning (Paramamukhyartha) of Upanisads.

In a brief summary, it is difficult to bring out this in depth meaning fully. However, it is indicated wherever it is necessary. In this brief summary the following points are highlighted.

i) The central teaching of each Upanisad.
ii) Correct interpretation of key passages
iii) Philosophical significance of the Metaphors, Simile and symbolic expressions.
iv) Philosophical propositions introduced in the discourses, dialogues and background episodes.

This summary was prepared as an introduction to the Kannada Sarvamula Volumes published by Pooroaprajna Vidyapeetha under the guidance and blessings of Sri Sri Visvesatirtha Swamiji of Pejawara Matha. It is reprinted here for the benefit of those who do not know Kannada and therefore do not have these volumes with them.

I take this opportunity to express my gratefulness to Sri Sri Pejawaraswamiji and the other authorities of Kannada Sarvamula publication.

Essentials of the Upanisads The Upanisads are perennial sources of spiritual knowledge. The word Upanisad means secret and sacred knowledge. The word occurs in the very Upanisads in more than a dozen places in this sense. It also means the texts incorporating this knowledge. There are ten principal Upanisads. A few more such as Svetasvatara and Kausitaki are also important.

Among the Acharyas of the three schools of Vedanta, Sri Sankara has written Bhasyas on the ten principal Upanisads. Sri Ramanuja has not written Rhasyas on the Upanisads. However, in his Vedartha Sangraha he has discussed the interpretation of the key passages of the Upanisads. A later Visistadvaita scholar Sri Rangaramanuja has written commentaries on the principal Upanisads.

Sri Madhvacharya has written Rhasyas on all the ten Upanisads. In addition, he has discussed the interpretation of major Upanisadic passages in his other works viz., Sutrabhasya, Anuvyakhyana, Tatvanirnaya and Tatvodyota.

The central theme of the Upanisads

The central theme of the Upanisads is monotheism,’ that is to say, to declare that there is one independent Supreme God who governs a real world. His glory of creating, sustaining, regulating, destroying, providing knowledge, veiling, binding and releasing are described in the Upanisads. The Supreme God is of the nature of sat, chit and ananda, he has infinite attributes, he is imminent and transcendent, he is not conditioned by space and time. This glorious picture of the Supreme God is delineated in the Upanisads.

The Philosophy of the Upanisads is theistic and realistic. It is not monism or absolutism. It is monotheistic and realistic. Atmaikyavada and Nirgunabrahmavada do not constitute the teachings of the Upanisads but Jivabrahmabheda and Gunapurnabrahma constitute the teachings of the Upanisads. A large number of attributes of Brahman are repeatedly mentioned in the Upanisads.

The Upanisads hold the world of matter to be real.3 More than once the reality of the world is declared in the Upanisads. The concept of Jaganmithyatva and Vivartavada are unknown in the Upanisads. These concepts developed after the advent of Buddhism and it is not correct to read these ideas in the Upanisads.

The Upanisads delineate the process of creation with great care. This cannot be treated as a part of an illusion or a mere projection of avidya. A number of Upasanas are described in the Upanisads. Sravana, manana etc.- means of spiritual attainment are described. The grace of God as the final means of liberation is mentioned more than once. All these lose their meaning, if the God to be meditated upon is only a secondary sagunabrahman and he himself is conditioned by Maya. The atmaikya type of liberation amounts to a negative value. But the Upanisads clearly describe the state of liberation as a positive state of blissfulness on the part of a liberated soul without losing his individuality. Upanisads clearly envisage the difference between the liberated and the God. Therefore, it is clear that the Upanisads subscribe to Gunaparipurnabrahmavada but not to Nirgunabrahmavada.

Controversies raised by the modern scholars

In connection with the study of the Upanisads certain controversial positions are taken by the modern scholars. These are (1) Samhita and Brahmanas are liturgical or ritualistic while the Upanisads are philosophical. Therefore, Upanisads have arisen as a reaction to Samhita and Brahmanas. (2) a conflict between jnana and karma has been going on during this period. Upanisads support jnana and censure karma. (3) The Upanisads take conflicting positions on many issues. For instance, some passages describe Brahman as Saguna and others as Nirguna. Similarly, some passages talk of difference between the Jiva and Brahman while others talk of identity. (4) The process of creation is described differently in different places. (5) The first principle is given different designations such as Atman, Brahman, Aksara. Akasa, Prana etc. This complaint of modern scholars will be found baseless if one takes the aid of the Brahmasutras to understand the Upanisads.

There is no conflict between Samhita and Brahmana on the one hand, and the Upanisads on the other. The philosophical content of the Upanisads is found in several hymns of the Rgveda such as ‘Asya Vamiya’, ‘Nasadiya’, ‘Hiranyagarbha’, ‘Visvakarma’, ‘Ambhrani’, ‘Manyu’, ‘Pavamana’, etc. In fact, Atharvana Upanisad declares that the entire vedic literature is paravidya when it is understood as expounding ‘Aksara’.

Further, there is no conflict between karma and jnana. There is no opposition between the two. Karma aids jflãna. It Is only sakama karma that is censured in the Upanishads.

There is no conflict between the Sagupa and Nirgupa passages also. Nirgupa passages merely indicate that Brahman has no prakrtagunas like others. He has infinite attributes.

There is no conflict between bheda srutis and abheda srutis also. The Abheda srutis bring out the unique nature of Brahman. These do not indicate the Identity. Certain guidelines are laid down to understand abheda srutis without Involving identity.

A careful study of the passages that describe the process of creation will reveal that there is some uniformity in all of them. Finally, the different designations of Brahman are harmonised in the first chapter of Brahmasutras. Therefore, the complaints of the modern scholars are baseless. Well-known canons of interpretation are laid down to properly interpret the Upanisads.

Upanisads are not to be taken merely as texts. These represent a philosophical tradition. These are not merely speculative documents. These contain the mystic experiences of great seers. Their method is unique and altogether different from the scholastic philosophical works. These follow the method of dialogue, episode, simile, metaphor, and illustration. The mystic experience of philosophical truths is convyed through these. One has to probe deep into these and trace the doctrines of upanisadic philosophy. Sri Madhvacharya has delineated Upanisadic doctrines in his Bhasyas. Now, we give below a brief summary of the teachings of the Upanisads included in the present volume.