This Upanishad is the 40th chapter of Yajur Vēda and is also called as Mantropanishad, and vājasanēyōpanishad. Since it is the last chapter of Yajurvēda, it is also called as Vēdānta. This Upanishad is about Jēvāthma and Paramāthma.
It is heard that there are many branches of Sāma Vēda. Among these branches one of them is “Thalavakāra”. In this there are nine chapters. Kēna is the last Chapter.
Introduction: Uddalaka is a Rishi with different names like Vājashrava, Goutham etc. He had a son named Nachikētha also referred as Ouddalaka, Ārunni etc. Uddalaka performs SarvaMedha Yagna which is also called as Vishwajith. After the Yagna he donates whatever, he has with him. His son Nachikētha asks his father to whom he will donate him to. Uddalaka ignores him three times but at last he says that he will donate him to Mruthyu. In Sanskrit the meaning of Mruthyu is death, Yama, Kal and Āchārya. Here Uddalaka refers to Āchārya and not death. The proof that Mruthyu refers to Āchārya is given by the Atharva Vēd Mantra given below.
आचार्यो मृथ्युर्वरुणः सोम ओषधयः पयः
जीमूता आसन्त्सत्वानस्तैरिदं स्वाराभृतमू || 11.5.14||
In olden days, people in India use to send their children to Gurukul (Boarding School) where the Āchārya and the education become the father and mother for the kids. Since they stay away from their original parents for a long time, sending the children to Gurukul was considered as Mruthyu. Therefore, the word Mruthyu in this Upanishad refers to a particular person but not death.
First Prashna (Question)
1. Sukēsha (Bharadwājā’s son), Shibi Kumara, Sathyakāma, Gārgya (Sourya’s son), Koushlya (son of Ashwala), Vydarbhi (son of Vidarbhi and belonging to Brrugu Gōthra), and Kabandhi (son of Kātyāyana) approached Maharshi Pippala with lamps in their hands in order to acquire the knowledge of Brahmam.
2. Then Maharshi Pippala asked them to stay in his Āshrama for a year and do penance with Brahmacharya and Shraddha. After that they should ask any questions of interest and he would reply to whatever he knows.
3. After one-year Kabandhi approached Maharshi Pippala and said, “Swāmi, due to whom these people, the entire living beings and matter is born?”
This Upanishad is supposed to belong to Atharva Vēda. This Upanishad is all about Brahma Vidya. It is believed that Brahma Vidya which appears in this Upanishad is originally taught by Maharshi Brahma to Atharva, then Atharva to Angira, then Angira to Sathyavahana, then Sathyavahana to Angirasa and then finally Angira to Shounaka. But no one knows who the actual author of this Upanishad is.
This Upanishad is divided into three main parts and each part is named as Mundaka. Each Mundaka is again divided into two sections. Put together there are 64 slōkās in these six sections.
In the first Mundaka first section, the names of all those Rishis who propagated Brahma Vidya and their order is given. The two basic Vidyas (Apara and Parā) necessary for acquiring knowledge of Brahma and the difference between the two Vidyas and their use is explained. Methods of acquiring Brahma Vidya and creation of the Universe are explained in a general way.
In the second section of first Mundaka, all about Apara Vidya is given and the direction to get Mukthi (salvation) is given. The methods of implementing Apara Vidya and the results that will be obtained due to Apara Vidya are explained.
In the first section of second Mundaka, all about Prakrithi (nature) and creation from Prakrithi is explained. Also, in this section the description of the God’s form and Vishwa Rūpa is given. In the second section of second Mundaka methods of invoking and visualizing (with Buddhi not with eyes) God are explained.
In the first section of third Mundaka, the difference between Jiva, Ishwar and Prakrithi is explained. Also, the benefits of acquiring Ishwar by Jiva are explained. In the second section of third Mundaka, the characteristics of obtaining Ishwar with the help of Jnana and Bhakthi are explained. In this section how the Athma (soul) will travel through Mukthi and comes back to life is explained.
This Upanishad is from Māndūkya branch of Atharva Vēda written by Rishi Māndūkya. This is smallest among all Upanishads. Only twelve slōkās are present in this Upanishad.
This Upanishad belongs to Rigvēda’s Aranyaka part. In this Upanishad there are three chapters. First chapter contains the description of the creation of materials and living bodies. Explanation of entry of the soul in the human body and the purpose of human life is given. In the second chapter the detailed description of human feelings in the womb of the mother is explained. In the ninth month the soul realizes the difficulties he/she is facing, and the karma done in the past life. The soul then takes resolution to exit this birth and death cycle and the path to attain bliss is described. In the third chapter the properties of God and Soul are explained in detail.
This Upanishad is internal to “Taithiriya” branch of Yajur Vēda. In this Upanishad there are three chapters. First is “Siksha” that gives the practices that humans should follow for a blessed life. In the second chapter the necessary practices and methods are given. Third chapter is questions and answers pertaining to bliss.
Those who chant Chandass are called Chāndogya. Vēdas contain chandass such as Gāyatri, Ushnnik, Anustup, Brhathi, Pamkti, Trishtup, and Jagathi etc. Mainly this Upanishad is used by Sāma Vēda chanters. In this Upanishad we will find different subjects, upāsana, explanation of the words “thathvamasi” etc.
This Upanishad is obtained from Rishi “Āditya” and belongs to Sukla Yajurvēda. This Upanishad is in prose form and explained by Rishi Vājasanēya Yājnavalkya. There are six chapters in this Upanishad. First chapter has six brāhmanās, second chapter has six brāhmanās, third chapter has nine brāhmanās, fourth chapter has six brāhmanās, fifth chapter has fifteen brāhmanās, and the sixth chapter has five brāhmanās. Total prose stanzas are 415 in this Upanishad. This Upanishad consists of Srhshti (Creation), Mruthyu (Death), Prānna (Vitals), Brahmam, and Madhu Vidya. Information is in the form of discussion and stories.