Three Short Upanishads

Session One: Introduction to the Kena Upanishad

The Kena Upanishad takes its name from its opening question: by whom (kena) is the mind directed? It asks after that which the eye cannot see, but by which the eye sees. In this first session we introduce the text and its themes. The Kena is an Upanishad of the Sama Veda, found in its Talavakara or Jaiminiya branch, and for this reason is sometimes referred to as the Talavakara Upanishad. It forms part of the Jaiminiya Brahmana (4.18-21) but is usually regarded by Hindu authorities as a separate work.

Session Two: Kena Upanishad (part two)

Chapter 2 of the Kena Upanishad is composed in verse form and presents a description of Brahman as the ultimate truth that lies behind all forms of existence. It also discusses the process of knowing Brahman as a means of attaining release from this world.

Session Three: Kena Upanishad (part three)

Chapters 3 and 4 of the Kena Upanishad adopt a narrative structure, though again the main purpose behind the discourse is the revelation of Brahman as the ultimate principle that transcends even the gods who are praised in the hymns of the Veda Samhitas. Here perhaps we get some indication of a Supreme Deity who possesses a personal identity, though this idea cannot be said to be prominent within the Kena Upanishad.

Session Four: Isha Upanishad (part one)

We move on to consider another of the most important Upanishads, the Isha or Ishavasya, and here we have full commentaries from both an Advaitic and a Vaishnava perspective, which will provide interesting parallels. Shankaracharya has left us a full commentary on all eighteen verses, whilst Swami Prabhupada, the founder of ISKCON, made his own commentary from a Vaishnava or dualist perspective.

Session Five: Isha Upanishad (part two)

This Upanishad seems to be about the inner Self as the ultimate principle, which can hence be referred to as God, the Isha. It is about the absolute transcendence of the Atman over the limitations that prevail in this world. And it is about moksha as the relief from suffering attained by one who can perceive the Atman. The final four verses are included to demonstrate that these ideas are not to be regarded as non-Vedic, for if one understands them properly then one can see that the Vedic hymns themselves are saying the same thing.

Session Six: The Mandukya Upanishad (part one)

We now consider the Mandukya Upanishad, which was also very highly regarded by Shankaracharya. The Mandukya Upanishad is significant for its revelation that the syllable ‘om’ is identical with Brahman, and today the omkara is often used to represent Hindu Dharma. Furthermore, Gaudapada wrote an extensive treatise or Karika on the Mandukya Upanishad in which we find an early exposition of the principles of Advaita Vedanta.

Session Seven: Mandukya Upanishad (part two)

In this session we will look at the final four verses of the Mandukya and then briefly consider Gaudapada’s Karika on it, which was very influential for Shankara in his establishing the doctrines of the Advaita Vada.