The final portion is “Shad” which is derived from the statements “Nivritti Nasha” and “Avashadanam Nasha”. Therefore “Upa” and “Ni” indicate Shravanam, Mananam and Nididhyasanam (the 3 stages of Self Inquiry) to gain the knowledge. In the second stage we remove doubts concerning the teachings, which is called Mananam.Īnd in the third and last stage we remove the unhealthy emotional habits which allow us to assimilate the teachings, which is called Nididhyasanam. This process is called Shravanam (listening to the teaching), the first stage of Self Inquiry. So Nischaya Jnanam means removal of doubts and unhealthy emotional habits. So as long as intellectual and emotional obstacles exist, knowledge (Jnanam) is obstructed. The scriptures talk about two types of obstacles: Samshaya which means “doubt”, which is an intellectual obstacle, and Viparyaya which means “unhealthy emotional habits”, which is an emotional obstacle.
#Sama veda tune free#
The second part “Ni” means “Nischaya Jnanam”, knowledge which is free from obstacles. Hence “Guru Upa Sadanam” (approaching the Guru) is required for gaining the knowledge, and therefore the “Upa” part. The knowledge contained in the Upanishads needs to be taught in a proper, time-tested manner.Īnd the person who has the key to this knowledge is the Guru. The reason is that even though Vedanta contains Self Knowledge, this knowledge cannot be gained easily. The “Upa” part is derived from the statement “Guru Upa Sadanam”, approaching a Guru. Upanishad consists of 3 portions: “Upa”, “Ni” and “Shad. The 2nd and more expanded definition of the term Upanishad is as follows.
What sits nearest to you is the Self so Self-Knowledge destroys ignorance. The word Upanishad means the “destruction of ignorance” (shad) by revealing what “sits nearest” (upani) to you. If heaven is temporary, then the gaining of heaven is not liberation. You leave heaven once your Punya is exhausted. You stay in heaven as long as you have Punya to spend. The rewards of Punya may also lead one to heaven, but the concept of heaven in the Vedas is different from other religions. So the do’s (Dharma) and don’ts (Adharma) mentioned in Karma Kanda are important for all those who seek to gain happiness and avoid sorrow in life. Papa would lead to an uncomfortable or painful experience in future. The subtle result of Adharma is Papa (demerit). When an action breaks the rules of Dharma, it’s called Adharma, also known as “bad Karma” in modern parlance. This Punya would lead to a pleasant, enjoyable experience in future. If the action follows the rules of Dharma, the result is Punya (merit), or what we call in modern parlance “good Karma”. The reason it’s called subtle is because the result may not be immediately evident. It is also the section where the rules of Dharma are mentioned.Īccording to the Vedas, every action (Karma) we do has a subtle result. Karma Kanda is the source for various rituals, prayers and meditations required for gaining security and pleasure in the world. Hence this is called the Knowledge Section. Moksha cannot be gained through any action, but only through knowledge. The second section, Jnana Kanda, is a much shorter section because it deals with only one human desire the desire for liberation (Moksha).
Since the means to achieve the desires are actions (Karma), this section is called the Action Section. This is the biggest section in each Veda because it deals with the various human desires and the actions needed to fulfill them. Karma Kanda focuses on Dharma, Karma, rituals, and other special actions meant to achieve security (Artha) and pleasures (Kama). The Vedas were revealed to the Rishis (a Seer, ‘one who sees’) of ancient India who had purified, tuned and made their mind single pointed through meditation.Įach Veda is primarily divided into two main sections. This is an important point because it means that Vedas were not composed by human beings through intellectual and logical reasoning. Apaurusheya means not of human origin, and Jnanam means knowledge. It is generally translated as “the treasure of knowledge” or “the source or means of knowledge”. The word “Veda” is derived from the Sanskrit root “Vid” which means “to know”.
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