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Updated: June 9, 2025
It hath been said in the oldest Upanishad that a grihastha, acquiring wealth by honest means, should perform sacrifices; he should always give something in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others.
The entire text thus evidently means to enjoin on any one standing within any asrama learning, a childlike state, and mauna as auxiliary means of knowledge, in addition to sacrifices and the other special duties of the asramas. Ch. Up. As knowledge belongs to the members of all asramas it belongs to the householder also, and for this reason the Upanishad winds up with the latter. Up.
They received the following tribute from Schopenhauer: "How entirely does the UPANISHAD breathe throughout the holy spirit of the VEDAS! How is everyone who has become familiar with that incomparable book stirred by that spirit to the very depths of his soul!
Following this in each Veda is another portion called the Upanishad, which deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision. The name Upanishad has been variously interpreted.
The same doctrine is taught in a more advanced form by the poem called the "Bhagavad Gîtâ," the date of which is probably more than a thousand years later than that of the Upanishad just quoted. In this poem, Krishna, incarnate for the nonce as Arjuna's charioteer, reveals for a special purpose his identity with Brahma, the Eternal All; and Arjuna, when sufficiently instructed adores him thus:
In the Chândogya Upanishad, Kṛishṇa, the son of Devakî, is mentioned as having been instructed by the sage Ghora of the Âṅgirasa clan, and it is probably implied that Kṛishṇa too belonged to that clan.
We have certainly taught thee the Upanishad about Brahman. The Vedas are its limbs. Truth is its support. Here ends this Upanishad. From whom comes life? What enables man to speak, to hear and see? And the teacher in reply gives him the definition of Brahman, the Source and Basis of existence.
The Brahmanas and Upanishads are not such obvious compilations yet on careful inspection the older ones will be found to be nothing else. Thus the Brihad Aranyaka Upanishad, though possessing considerable coherency, is not only a collection of such philosophic views as commended themselves to the doctors of the Taittiriya school, but is formed by the union of three such collections.
Schrader in his catalogue of the Sanskrit MSS. in the Adyar Library, 1908, notices an Upanishad called Mahâmâyopanishad, ascribed to Śaṅkara himself, which deals with the special qualities of the four maṭhs. Each is described as possessing one Veda, one Mahâvâkyam, etc. See Arch. J.R.A.S. 1910, pp. 707-747. Kashmir Sanskrit series, particularly vol. II. entitled Kashmir Śaivism.
For Brahman having non-sentient matter for its body, that state which consists of the three gunas and is denoted by the term 'Unevolved' is something effected. And the text, 'When there was darkness, neither day nor night, states that also in a total pralaya non-sentient matter having Brahman for its Self continues to exist in a highly subtle condition. Upanishad refers to.
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