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Introduction : 6.

Even this is not a new idea at all.

Among the philosophical literature of Bharatham, we find that we had among our great thinkers, those who had advocated a synthesis of 'Karma and Jnana' and they were called the "Samuccayavadins."

1. A school of thinkers who advocated the Yoga of Synthessis.

2. Karma-Pradhana.

3. Jnana-Pradhana.

4. Sama-Pradhana.

Even among these advocates of synthesis, there were three distinct groups, ( shown above ) :

Some emphasising the need for a synthesis in which importance should be given to Karmam, others to Jnanam, and still others who glorified a synthesis of equal doses of both action and knowledge.



Secular or Divine : 

Roughly we may say that, during every changing century in the history of man, there was a swing between the two extremes; work and knowledge; secular and divine.

Our era advocating the quiet growth in the inward life and attainment of the consequent mental and intellectual culture, and another era emphasising and advocating endles…

Introduction : 5.

As the very word Upanishad indicates , we have to sit ( Sad ) near ( upa) a Master at his feet (ni), and get ourselves initiated into the sacred mysteries expressed through indications provided by the wizardly language of the scriptures.

We shall be taking a very careful note of all these ideas regarding the style of language, and the theme during our discussions upon the Mantras.



Work for Worship :

From times inmemorial, the way of right living had beena srious question with all thoughtful generations and, temperaments of the people.

It is not an exclusive problem that is facing us today when we discuss in the press as well as on the platforms whether we are to be secular or spiritual.

These words may be new to us; the problem may look like a new weapon forged at the anvil of our times.

But the fundamental idea underlying them is eternal and is ever the same.

This problem can be solved only when we have found out for ourselves an answer to the great question :

" What is the goa…

Introduction : 4.

And yet, these great Rishis have made not an altogether unsuccessful  attempt, if not in expressing, at least in conveying the Infinite to the intuitive appreciation of such students of the literature who have been prepared for living it.

The impossible has been thus rendered possible because of the suggestiveness of the words.

Therefore, we find that the Upanishads, when read with a mere 'dictionary-understanding' of the language, lands us in confusions, understandings and mis-understandings.



In short, the concept of Truth is not easy to comprehend nor to express.

But the special style and technique followed by the sacred Upanishads bring the Truth nearer to us.

The term "Upanishad" literally means "bringing nearer to us the Transcendental and make it exist for us."

They make the incomprehensible Truth comprehensible; the Self ( Atma ) which is ever with us, but lost to us in the clouds of our misapprehensions, is unveiled and brought to our 'subjecti…

Introduction : 3.

The Upanishads contain the fiery declarations of realised Truth, made by Masters, who had tried to capture the Infinite in a web of finite words.

These constitute the highest philosophical explanations that the superman have ever made in the world of creatures.

These vital and vibrant Truth-declarations, compiled and added to the tail-end of each Veda textbook, are named also as Vedanta, meaning " the end of Veda."

Both metaphorically and literally it is true, for these represent metaphorically the "fulfilment of knowledge," as well as literally constitute the "concluding portions" of the immortal textbooks called
the " Vedas."



As a systematic series of audible sounds, which have a mutually understood sense of meaning for the speaker and the hearer, language can be used only in conveying lived experiences, which are commonly known to both the parties using the language.

In short, language can be used only in conveyance of finite experiences, wh…

Introduction :-2.

In the 'Brhadaranyaka' Upanishad we find that the 'Vedas are described as breathed out
( nihsvasitam ) by the Supreme Lord.

By this term, it is suggested that to the Divine Author it was as easy, natural and effortless as breathing in to us, and also that the Veda is the very 'breath of God' ... in the sense that if there be no Veda then the concept of God also will end; no breathing, no existence is the inexorable law of life.



Vedas are the eternal books of knowledge of the Hindus, and they are compiled and edited in the book form in four distinct volumes- the Rg-Veda, the Yajur-Veda, the Sama-Veda and the Atharvana-Veda.

Each of these Vedas has in itself three distinct divisions as the Mantras, the Brahmanas, and the Upanishads.

Of these divisions, made according to the themes discussed therein, towards the end of each of the four textbooks are appended the 'Upanishads'.

Introduction : to be continued ...


Introduction :1.

The contents of the Upanishads are esoteric spiritual knowledge recorded for the purposes of reflection and contemplation, and therefore, the deeper a man can dive into the significances of the passages during his meditation upon them, the greater shall he discover their hidden meanings.


Mere superficial readers cannot be fully catered to with such philosophical literature which are discourses upon Pure Truth, challenging the authority and authenticity of the fields of the mind and intellect.


As such,many are the unprepared students who, having reached the portals of "Vedas" had made a very quick and sudden retreat from these texts in their sheer inability to understand or appreciate or follow the right import of the words of the great Masters.



The authors of the Upanishads are "Unknown".

Is it then of 'Divine' origin?

This is a view based on sheer faith, and it cannot come to command universal  acceptance.

We find 'Patanjali Maharishi in his Bhashya ( commen…