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Spiritual knowledge

CHENNAI: The fundamental teachings of Sanatana Dharma (Hinduism) are based on three texts collectively called the Prasthanatraya. They are the Upanishads, Brahmasutras and the Bhagavad Gita, and they are interpreted in the different Vedanta systems according to their standpoints. The Vedas which are the primary scriptures are not included in them because the Upanishads are part of the Vedas. As the Vedic teachings reach their logical culmination in the Upanishads their inclusion serves the purpose of formulating a systematic tradition.

In his discourse, Sri Muthukrishnan said the Upanishads were popularly known as Vedanta. The term “Vedanta” (Veda+anta) can be literally interpreted to mean the concluding section of the Veda, and also as the objective (end) of the Veda. The Vedas are divided into two sections, the Karma kanda and the Jnana kanda, which are indicative of their subject matter and the Upanishads belong to the Jnana kanda. This does not mean that they are distinct portions. Karma kanda is the prescription and exposition of Mantras, rituals and sacrifices, and the Jnana kanda is its logical culmination wherein the rationale of performing them is explained.

If the Vedas can be metaphorically portrayed as a tree, the Upanishads then are its fruits because they deal with the existential realities of life, and purpose of human life, which is liberation from rebirths. The term “Upanishad” indicates sitting at the feet of the preceptor to learn the knowledge that will liberate one from bondage. It also emphasises the steadfastness of the disciple to pursue the goal against all odds, even at the cost of punishing the body to realise the objective. Such a “do or die” commitment to pursue the spiritual path is paramount to success in this quest because human birth is not easily given, and when one is blessed with it, the individual should waste no time in utilising it for what it is intended. The preceptor (Guru) is verily God Himself in human form because unlike all other knowledge, spiritual knowledge can be taught only by one who is a man of Self-realisation himself. Teaching of Self-knowledge is not an intellectual process but one of experience.

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