MAJOR UPANISHADS

Illustrations
by Inkie Skyes

Commentaries
by Dennis Hill
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illustrated
UPANISHADS

Dennis Hill and Inkie Skyes

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Major Upanishads
Table of Contents

Introduction 3

Katha Upanishad 4

Praśna Upanishad 6

Mundaka Upanishad 8

Mandukya Upanishad 10

Taittiriyia Upanishad 12

Aitareya Upanishad 14

Chandogya Upanishad 16

Brihad-aranyaka Upanishad 18

Svetasvatara Upanishad 20

Kaivalya Upanishad 22
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Introduction
In the history of great spiritual literature of India, the Vedas came first: Rigveda, Yajurveda,
Samaveda and Atharvaveda. Scholars date the Rigveda about 1500 BCE, although others suggest
a much earlier origin. The Vedas are essentially the literature of the Hindu religion, and consist
largely of hymns, recitations, and stories. This literature largely defines the Hindu culture.
All the world’s great religions also have their respective mystical school. For example: the
mystical school of Islam is the Sufi Order; for Christians, the Order of the Hesychast; for the
Jews, Hasidism and the Tzadiks; in Buddhism, the order of monks. This is also true of the Hindu
religion. The mystical school of Vedic Hinduism is Vedanta (literally, the culmination of wisdom).
The Upanishads are the foundational literature of mystical Vedanta.
The earliest of the ten Major Upanishads date from about 400 BCE, with the most recent from
the 17th century. The term Upanishad means sitting near the teacher; as these great teachings are
handed down the generations directly from master to student.
There are 108 Upanishads generally recognized in the classical set. However, the following
ten are the ones most studied as they encompass the essence of Vedanta. This essence, the
fundamental teaching of the Upanishads is this: Individual consciousness and Universal
Consciousness is not different. Respectively, in Sanskrit the term for the individual is Atman; the
Universal is the nameless formless Brahman. So the Upanishads tell us that Atman and Brahman
are the same—that is; non-dual, or advaita (not two).
In the text of the Upanishads we see the four great sayings, or mahavakyas:

• Prajnanam Brahma - “Consciousness is Brahman” (Aitareya Upanishad

3.3 of the Rig Veda)
• Ayam Atma Brahma - “This Self (Atman) is Brahman” (Mandukya
Upanishad 1.2 of the Atharva Veda)
• Tat Tvam Asi - “Thou art That” (Chandogya Upanishad 6.8.7 of the Sama
Veda)
• Aham Brahmasmi - “I am Brahman” (Brhadaranyaka Upanishad 1.4.10 of
the Yajur Veda)

We also notice that each of these Upanishads is associated with a different Veda. This
illustrates that the deepest spiritual roots are related to Advaita Vedanta philosophy.
Practically speaking, what all this means to us in our own experience of life is that we, as the
local address of consciousness, are not separate or different from Universal Consciousness. We
surmise from this that just as we are all the same as the Universal, you and I are also not separate
or different in our innermost being. We have this experience in the depth of meditation immersed
© Dennis Hill 2009
in the unity of just being. See for yourself.
In the following text, these short one page summaries merely illustrate the fundamental idea
of its respective Upanishad. This is intended only to be the briefest introduction to further studies
of a primary reference.
 Katha Upanishad -5-

Everything that is, is either created, or not created.

In the case of the physical universe, atomic building blocks of matter condensed from hot
sub-particle plasma that accretes into atomic particles. Quantum Theory holds that empty space
is a rippling energetic field wherein energy quanta are constantly emerging and resorbing. These
particles, in turn, aggregate into earth elements from which all other things are formed. These
conditions apply to physical objects arising in appearance, observed by the subject, or witness
consciousness.
In the case of consciousness; it exists, therefore it is real. But it is not created. Consciousness is
the subject; it cannot be objectified and is thus not an object of creation.
Thoughts also exist, and are objects of creation. Just as neutrons are accretion of hot
quark-gluon plasma, thoughts are accretion or contraction of pure consciousness. Consciousness
is both the light of illumination by which everything is known, and the creative power of con-
sciousness to form thought constructs. Thought occurs as a process of objectification that medi-
ates consciousness to its known object; be it sensory, drawn from stored memory or synthesized
in imagination.
The physical, objective, local universe is generally bound to four space-time dimensions. Con-
sciousness is the non-local boundaryless observer state that is not constrained by dimensions, but
is the subject, observing space-time objects (given a host by which to see).
Practically speaking these human creatures are a two-in-one apparatus. We have the physical;
created from stardust, and the non-physical; uncreated, infinite, intelligent knower of the objec-
tive creation. It is the conscious indweller that enlivens the physical host. Without the conscious
indweller, the host quickly decays.
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The ancient Katha Upanishad tells us: As one draws the pith from
a reed, so must the aspirant after truth, with great perseverance, sepa-
rate the Self from the body. Know the Self to be pure and immortal.
At some point in time this two-in-one apparatus will separate. So,
which will go where? It is evident that the stardust physical form will
decay and may someday become part of another indweller form. It
is also evident that the uncreated and undying consciousness of the
indweller will not decay but will merge with Universal Consciousness.
That which is truly you will continue in awareness.
But what happens to mind, memory and identity: the illusory
ego conjured by consciousness and applied to the body? Does it retain its
identity in the astral realm? Nothing that is created follows the uncreated.
Just as matter is a creation in the physical universe, thought, memory and
identity are created in the mental universe. Thus the mind falls away with
the body at the end of this turbulent association with Spirit.
It is incumbent upon us to learn the teaching of the Katha Upani-
shad and, while still in the body, discriminate the separateness of the Self from the body. We do
this through the practice of meditation in which the Self becomes aware of itself; where we expe-
rience the joyous serenity of our true nature. Then we are free.
 Praśna Upanishad -7-

Portal to Transcendence
In the fifth question of Praśna, the student Satya-
kāma asks the master Pippālada what is the benefit
of a lifetime of meditation on the syllable OM.
The master explains that OM represents both the
higher and lower, Brahman and Ishvara, subjective
and objective, respectively.
We commonly see OM represented by a single
Devanagari character. However if we go to the origi-
nal Sanskrit, we see it written out in three charac-
ters, A, U, and M. These three letter-forms represent
the three manifestation of consciousness: waking
state, sleep state and transcendent absolute (turiya).

¢ OM
haEma¥ AUM

Pippalāda teaches Satya-kāma that meditation upon OM as a worldly object

(mandala) only results in rebirth. Meditation upon OM as thought-object in the
mind (mantra) also brings rebirth. Meditation upon OM as the transcendent
subject brings liberation from the wheel of karma and rebirth. These are the three
refinements in understanding that lead to the highest attainment.
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Practically speaking, the lesson for us is that in our daily meditation, as we

reach the thought-free state, we are to know this pure awareness of being as the
goal of our discipline. As we return to this inner sweetness of equanimity, again
and again, we become established in the steady state, free of doubt, fear or anxiety,
and filled with the joy of our true nature.

Meditation is an uncommon skill and state in our culture. Everyone seeks per-
sonal happiness and inner peace but most are only partly successful. Perseverance
in the practice of meditation insures success of the most desirable quest of our life.
The difference in approach is simple: seeking outwardly for fleeting gratification
brings pleasure and pain. Seeking inwardly for the unchanging Self brings endur-
ing happiness.
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Mundaka Upanishad

To Angiras came upon a time Sounaka, the famous householder, and asked
respectfuly:
“Holy sir, what is that by which all else is known?”
“Those who know Brahman,” replied Angiras, “say that there are two kinds of
knowledge, the higher and the lower.
“The lower is knowledge of the
Vedas, and also of phonetics, ceremo-
nials, grammar, etymology, meter,
and astronomy.
“The higher is knowledge of that
by which one knows the changeless
reality. But this is fully revealed to
the wise that which transcends the
senses, which is uncaused, which is
indefinable, which has neither eyes
nor ears, neither hands nor feet,
which is all-pervading, subtler than
the subtlest—the everlasting, the
source of all.”

The Mundaka tells us that only those who know Brahman and have a pure heart are allowed
access to this Upanishad. Traditionally, an acolyte monk wishing to study Mundaka must first be
tested by the Ekarshi Fire Ceremony in which he carries fire upon his head to show his attain-
ment of meditative focus and steadiness. We will not do this in class. However, we must be grate-
ful for the free access to to this extraordinary literature that guides us unerringly on our quest in
meditation.
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The knowledge of Brahman referred to is the direct experience of awareness uncluttered by

thoughts in the mind. Our daily discipline in meditation takes us into that presence; gradually.
This practice, in turn, leads us to the pure heart that understands fully this Upanishad:

“But the wise, self-controlled, and tranquil souls—who are contented in spirit,
and who practice austerity and meditation in solitude and silence—are freed from
all impurity, and attain by the path of liberation to the immortal, the truly exist-
ing, the changeless Self.”
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Mandukya Upanishad

The transcendent Fourth state is the light of awareness

by which all else is known
The Mandukya tells us that OM is the Self in four aspects. The first aspect is the
physical nature: the experience of sensory pleasure and pain. The second aspect is
the mental nature: the experience of impressions of the mind. The third aspect is
deep sleep: the experience of bliss. The fourth aspect is beyond senses, beyond un-
derstanding; it is pure consciousness knowing itself as ineffable peace of just being.
But what is the use of know-
ing about the four aspects of
OM as the Self? How is this
study relevant to sitting quietly
in meditation?
We must ultimately come to
know who it is that is meditat-
ing. Who is the meditator that
is Self-reflecting? Is it the body
that is meditating? The body is
in repose perhaps, but the body
is not the meditator. Is it the
mind that is meditating? The
mind may be absorbed in the
mantra, but the mind is not the meditator. It is consciousness itself, the indweller,
that is reflecting upon its own purity of just being. In this way we are able to dis-
criminate Self from non-Self. In this way we draw the pith from the reed. Once
we know that we are neither the physical nature nor the mental nature; this leaves
only the observer of sensory and mental aspects, the transcendent Fourth state,
called turiya. We will see this word again in other Upanishads.
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Once awakened to this

inner revelation through our
own experience in medita-
tion, we can meet the world
with inner peace. The emo-
tional rollercoaster slips
quietly away into a distant
memory. Happiness and
contentment becomes our
constant companion.

The Fourth,
the Self, is OM, the
indivisible syllable.
This syllable is unut-
teraable, and be-
yond mind. In it the
manifold universe
disappears. It is the
supreme good—One
without a second.
Whosoever knows
OM, the Self, becomes
the Self.

The ancient sages, au-

thors of the Upanishads, have
something wonderful to teach
us. It is a privilege to sit at
their feet.
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Taittiriya Upanishad

What is better than being rich?

The translators of this Upanishad, Swami Prabhavananda and Fredrick Man-
chester, introduce the work with an astute and succinct summary:

Man, in his ignorance, identifies himself with the material

sheaths that encompass his true Self. Transcending these, he
becomes one with Brahman, who is pure bliss.

We should bring into discreet awareness the material sheaths: the physical
sheath (food body), the vital sheath (prana), mental sheath (memory), intellectual
sheath (reason), and ego, so we know what the transcendent formless Self is not.
But how do we characterize Brahman, pure bliss? Taittiriya says: Words cannot
express the bliss of Brahman, mind cannot reach it. Until we experience in medi-
tation the fullness of this bliss we can expect that it is Truth, Wisdom and Divine
Sweetness. Truth is seen when the appearance is uncluttered by thought constructs
in the mind; we see reality as is, with no commentary or imaginings of what was
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or what might be. We notice the absence of dread or expectation, and simply rest
in the equanimity of the Self. Wisdom is a direct knowing of what is needed right
at the moment. Divine Sweetness is just the bliss of being; contented joy arising
spontaneously in the stillness. You’ll know it when you see it.
Taittiriya explains the magni-
tude of this transcendent state by
saying that the joy of the seer to
whom the Self has been revealed
is ten billion times that of one who
has the wealth of the world at his
command. (Do the math from the
text and see if you come to the same
number.)
Okay, so how do we get to be
ten billion times happier than being
rich? Bhrigu asks his father, Varuna,
this same question. Varuna replies:
“Seek to know Brahman by medita-
tion. Meditation is Brahman.”
Fortunately this does not have to
be an either/or proposition. Varuna
goes on to reassure us: He who at-
tains this wisdom wins glory, grows
rich, enjoys health and fame. This
is a pretty cool deal; so I encourage
you to meditate every day, without
fail.
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Aitareya Upanishad

The power of consciousness is to know the Self

Aitareya asks, Who is this Self...? Of what nature is this Self? This is a natural
question that we might ask in the study and practice of meditation. The answer is
given; This Self, who is pure consciousness, is Brahman. This answer is one of the
four Vedic Mahavakyas: great teachings. We will visit the remaining mahavakyas
in subsequent Upanishads. It is commonly accepted in Vedanta that the Self,
Brahman, is pure consciousness. But let us look a little deeper into this assertion.
The eminent Vedic scholar, Professor S. Radhakrishnan, translates this passage of
Aitareya as, Brahman is intelligence. Why does he use this word, intelligence, rather
than consciousness?
Perhaps going directly to the Sanskrit will help us with this mahavakya. The
original declares: prajnanam brahman. Prajna, in the Sanskrit Dictionary, is de-
fined as: Wisdom; pure bliss; pure consciousness.
In the tradition of Kashmir Shaivism the
nature of the Self is described as Prakasha
and Vimarsha: light of illumination by which
everything is known, and the power of con-
sciousness to know itself. The inner Self is an
exceedingly subtle presence; some would see
it as emptiness. However, emptiness refers to
the contents of the mind (hence, no-mind);
the conscious observer of the emptiness is
ever-present and all-knowing. Becoming the
conscious intelligent observer is the fullness of
the emptiness, the bliss of Nirvana.
We know that the word is not the thing
itself, nevertheless, these words point the way
to confirming our experience to the mind. It
helps our concept of Self to think about the
cluster of descriptors: intelligence, conscious-
ness, bliss, wisdom, light of illumination, etc.
It is especially interesting to note that the
Sanskrit word prajnapti, meaning experience,
is rooted in prajna.
As we sit quietly, looking in at the seer, we feel the serenity of stillness. We
are aware that awareness itself is the creator of life’s little dramas. How often do
we want the world to be different than it is? Angst arises because of the desire to
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change something that is beyond our domain of power. In these circumstances we

have the choice either to return to the bliss of the Self, or to smolder in our discon-
tent.
The more familiar the meditative state becomes through daily practice, the more
often we will choose the bliss of the Self; thus an unshakable happiness enters our
life. Please welcome it.
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Chandogya Upanishad

I am Consciousness
Chandogya is the source of another of the maha-vakyas (great teachings) that
we also encountered in the Mandukya and Aitareya Upanishads. So let’s just list
the maha-vakyas, translation and their sources, since they are the bedrock teach-
ings of this profound and revered literature. Each is a variation on the single prem-
ise of the essential identity between the individual and the Transcendent Eternal.
Vedanta holds that meditation upon a maha-vakya brings direct awareness of its
verity. Try it!

• Ayam Atma Brahma - “This Self (Atman) is Brahman” (Mandukya Upanishad)

• Prajnanam Brahma - “Consciousness is Brahman” (Aitareya Upanishad)
• Tat Tvam Asi - “Thou art That” (Chandogya Upanishad)
• Aham Brahmasmi - “I am Brahman” (Brhadaranyaka Upanishad)

The first maha-vakya establishes that the individual soul (Atman) is not dif-
ferent than the Absolute (Brahman). Next, the Universal Absolute is characterized
as being none other than consciousness itself. These two together suggest that the
individual inner self is also conscious awareness that can know itself. This we can
experience for ourselves in meditation. When the mind is still, we are witness to
our own light of consciousness that illumines the appearance.
Here in the Chandogya Upanishad, Uddalaka teaches his son, Svetaketu: “All
that is has its self in him alone. He is the truth. He is the subtle essence of all. He
is the Self. And that, Svetaketu, thou are that.” As we see above, the Sanskrit
phrase this line is translated from is tat tvam asi. The term Tat is the impersonal
pronoun for Transcendent Eternal (bliss of consciousness). Uddalaka is telling his
son that he (Svetaketu) is, in truth, the divine presence of Tat. In this story, the
student is told over and over again, the same thing so that after awhile, he gets
it. Similarly, we must be told this repeatedly until we get used to the idea. In the
process, we confirm these teachings in our own experience. This experience brings
a certainty and contentment that is not possible through opinion, deduction or
inference.
Translating the maha-vakyas into personal experience begins with the insight
that what is written can be experienced. Next we capture that meditative stillpoint
at the end of the breath and draw it into fullness. When we can rest contentedly in
the conscious intelligent seer, this equipoise becomes infused in our persona. We
live fully in wisdom and inner peace. We are so fortunate.
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Brihad-aranyaka Upanishad
Truth of the Truth—is the Self
Early in Brihad-aranyaka we find a dialog between the pretentious Gargya and the king of
Benares. In this story, Gargya hopes to explain Brahman to the king with his brag of how he
worships Brahman in empirical forms. King Ajatasatru replies with an appreciation of Brahman
in the transcendent. Finally Gargya sees the superficiality of his vision and asks to be taught by
the king. Ajatasatru educates Gargya by revealing that it is the Self that is the source of all things
empirical. Then he says a very mysterious thing: His secret name is ‘Truth of the Truth’ (satyasya
satyam). What could this possibly mean?
We will see this phrase satyasya satyam again in the Maitri Upanishad, so let’s examine it
now, remembering that the Sanskrit word satya means Truth. Ajatasatru wants Gargya to know
that the empirical objective appearance is true, however the underlying truth of it is the Self. You
can experience this for yourself. During your eyes-open meditation what you see out there is the
“dynamic becoming” appearing on the screen of the mind. This appearance would be impossible
without the presence of consciousness. Thus, consciousness is the creator of what we see. Think
about this.
Gargya was seeing the Divine in the objects of existence; King Ajatasatru saw the Divine inner
Truth in the Self (consciousness) that gives life to existence. This is the Truth of the Truth. It is im-
portant that you verify this in your own experience to understand the concepts and stories of this
great literature. This practice deepens one’s meditation.
Lest we forget too quickly, the author of this Upanishad,
in the subsequent dialog between Yajnavalkya and his wife
Maitreyi, says:

Through the knowledge of the Self, Pure Intelligence, all

things and beings are known. There is no existence apart
from the Self.

Here again we are pointed to the Truth of the Truth. Re-

membering the Aitareya Upanishad, we see the Self referred
to again as pure intelligence.
Practically speaking, how do we sustain our focus on the
inner Self? Yajnavalkya speaks to this, saying:

He alone is the true knower of Brahman who directs his mind

towards the Self, and shuns all other thoughts as distrac-
tions... he is free from craving, and is forever established in
the knowledge of Brahman.

Here he shows us the goal of happiness and content-

ment we wish to attain. The way this great state arises in us is
through constancy in meditation. Progress is gradual, but the
goal is attainable.
Besides joy and peace in life, why else would we want
this attainment? If we would like to finish in this lifetime,
Yajnavalkya tells us what to expect if we have been virtuous.
 -19-

When all desires which once entered into his heart have been driven out by
divine knowledge, the mortal, attaining to Brahman, becomes immortal.
Brahman may be realized while yet one dwells in the ephemeral body. When
he thus departs, life departs: The Self remains conscious. The path of libera-
tion is subtle, and hard, and long. By the purified mind alone is Brahman
perceived. To know him is to become a seer.

These lines effectively summarize the lifelong benefits of meditation and dis-
covery of the nature of our true Self.
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Svetasvatara Upanishad

Purifying the ego

The Svetasvatara is commonly known as the “White Mule” Upanishad. Literal translation
from the Sanskrit is “One who owns a white mule;” so why is this? Sveta, while meaning white,
also means “pure.” Asva, besides mule, can also mean “senses,” referring to samskaras (stubborn,
get it?). In ancient times there was a renown teacher of this Upanishad whose name, Swetasva-
tara, inferred one whose conditioned tendencies had been purified, and the Upanishad was thus
named after him. Later scholars however, considered it humorous to use the alternate translation
to refer to this great teaching.
This Upanishad begins with the question: “What is the cause of this universe?” How can we
ever know the answer to this sweeping query? We weren’t there to see it happen. Or were we?
Empirically we know that consciousness exists. If it exists, it was either created from some-
thing else, or it has always existed. As there is nothing that creates consciousness, it remains the
uncreated supracausal. There is only one essence, and no effect can exist separate from the cause.
The cause is inherent in every effect. For example, electricity is the cause of the light of the bulb,
but separate from it. Similarly, consciousness enlivens the body but is not the body. If the filament
breaks, the light goes out, but electricity remains. Likewise, when the body dies, consciousness,
the essence of the universe, remains.
 -21-

Consciousness, the subject, can never be an object. The physical universe is the
ephemeral object, and is the result of the original cause. What we see is the effect
of the cause. The seer, therefore, is the cause of the seen; this is true locally as well
as universally.

“[...] by continuous meditation merge both mind and intellect in the

eternal Brahman. Unite the light within you with the light of Brah-
man. Thus will the source of ignorance be destroyed, and you will rise
above karma.”

A pervasive theme in Svetasvatara is that of merging. What is this about?

When we take birth in this incarnation every effort is made in our family and
culture to bring our attention out of the inner bliss and focus on the outer world
with its attachments, pleasure and pain, past and future, loss and gain. When
enough of this we have had, and we discover the path back to the inner bliss, we
begin by thinking we are separate from our true nature.

“Then meditate upon the light in the heart of the fire - meditate,
that is, upon pure consciousness as distinct from the ordinary con-
sciousness of the intellect. Thus the Self, the Inner Reality, may be
seen behind physical appearance.”

At first this does not seem natural, as our mind prefers its own entertainments
to the exclusion of the inner bliss. What to do?

“As a charioteer holds back his restive horses, so does a perserver-

ing aspirant hold back his mind.
“As you become absorbed in meditation, you will realize that the
Self is separate from the body and for this reason will not be affected
by disease, old age, or death.”

Recentering from the outward seeking ego to the inner bliss is merging into
the eternal. Meditation every day is the quickener.
 -22-

Kaivalya Upanishad

One without a second

The Sanskrit term kaivalya means absolute oneness, perfect detachment, freedom, liberation.
It is the goal and fulfillment of Yoga, the state of complete detachment from transmigration, per-
fectly transcendent, the ultimate realization. Any commentary on the luminous clarity of the text
would be surperfluous, thus following are excerpts from the translation by Swami Prabhavananda
and Fredrick Manchester. The Upanishads: Light of the Eternal, Vedanta Press, 2002.

“Not by work, nor by progeny, nor by wealth, but by devotion to him and by indifference
to the world, does a man reach immortality.

“Retire into solitude. Seat yourself on a clean spot and in erect posture, with the head
and neck in a straight line. Be indifferent to the world. Control all the sense organs.
Bow down in devotion to your Guru. Then enter the lotus of the heart and there medi-
tate on the presence of Brahman—the pure, the infinite, the blissful.

“Unmanifest to the senses, beyond all thought, infinite in form, is God.

“The seers meditate on him and reach the source of all beings, the witness of all.

“He who knows him conquers death. There is no other way to liberation.

“The mind may be compared to a firestick, the syllable OM to another. Rub the two
sticks together by repeating the sacred word and meditating on Brahman, and the
flame of knowledge will be kindled in your heart and all impurities will be burnt away,

“He, as the Self, resides in all forms, but is veiled by ignorance. When he is in the state of
dream that men call waking, he becomes the individual self... he is happy or miserable
because of the creations of his mind.

“In the three states of consciousness, whatever appears as the enjoyer or the object of
enjoyment, I am the witness thereof, separate from all. I am pure consciousness. I am
the eternal Shiva.

“I am the knower.... I was not born; I have neither body, nor senses, nor mind, I, the
Supreme Self, dwell in the lotus of the heart. I am pure. I am One without a second.”

Om Tat Sat
/ ¢ tata¥ sata¥ /
 -23-

Further Reference:
Swami Prabhavananda & Manchester, Frederick (2002). The Upanishads:
Breath of the Eternal. Holywood CA: Vedanta Press.

Swami Nikhilananda (1994). The Upanishads. New York NY. Harper &
Row.

Radhakrishnan, S (1997). The Principal Upanishads. New Delhi, India.

Indus.

Swami Madhavananda (1992). Minor Upanishads. Himalayas, India. Ad-

vaita Ashram.