VEDIC SCRIPTURES DIAGRAM

UPNISHADS

Upanishad means receiving knowledge while sitting near the teacher. These are conversations between self realized souls and their students on the subject matter of Absolute truth. The philosophical aspects of all the important processes and practices of knowledge (known as vidyas) that are given in the Vedas are discussed in the Upanishads. Veda means knowledge and anta means end. Upanishads are known as Vedanta, end of knowledge.

The Upanishads philosophically establish the personal feature of the Absolute Truth as transcendental to material names, forms, qualities and actions. According to Muktika Upanisad, there are 108 Upanisads.

In brief, the philosophies of 5 prominent Upnishads are given below which can provide what is their content.

1. Ishopnishad.

This is the first one in the list of the Upnishads and is the 40th chapter of Shukl Yajurved (sanhita) so it has its own importance. It starts with the very first word Ishwar which means the Divine personality of God.

It has only 18 verses. In its first verse it gives a condensed philosophy of God and God realization which is the gist of the Upnishadic philosophy. It says,

“The entire universe (visual and non-visual) is filled, impregnated and enveloped with the omnipresence of the Divine personality of God. All kinds of wealth of the visual world with all of its fascinating luxuries is just an illusion that does not belong to anyone. So, don’t be attached to it.Holding the personal form of God in your mind all the time, and living a renounced life, pass on the days of your life whatever good or bad comes according to your destiny

This statement establishes the philosophy of karm yog which is detailed in the Gita. Ishopnishad in this verse specifically emphasizes on remembering the personal form of God and indicates to rely on His Grace.

2. Taittariya Upnishad.

It has three big chapters called Shikcha Valli, Brahmanand Valli and Bhrigu Valli with their subsections. It tells more about the creation of the universe. It says,

“From Him, first, the space came into being. Then, air, fire, water and earth, and then the vegetation came into being.” (2/1) “He thought of creating the universe, and the universe was created.” (2/6) “He Himself became the universe.” (2/7)

“From Whom the universe and all the souls emerge; due to Whom all the souls sustain their life; and in Whom they enter after the total dissolution of the universe; that One is knowable and attainable, and That is brahm.” (3/1) Taittariya Upnishad further says that that brahm is eternally personified which is His prime form and He Himself (sah) is the absolute Bliss and Divine love (rasah). A soul becomes Blissful only when he receives that Bliss. (2/7)

3. Shvetashvatar Upnishad.

It has six chapters and is one of the important Upnishads. It explains the definite characteristics of all the three: soul, maya and God; and also tells the definite procedure of God realization. It says,

God and the soul, both reside together in the heart of every being. Figuratively describing the human body as a tree, the Shvetashvatar Upnishad says, “Two birds, which are eternal friends, live on the same tree, whereas one bird (the soul) is enjoying eating the fruit (sensual pleasures) of that tree and the other one (God) is simply watching the first one.” (4/6) “That God is all-absolute by all means. He doesn’t have separate body, mind and soul configuration like human beings. You can say that His whole body is His soul and mind, or His body, mind and soul are all one. Nothing is equal to Him and nothing is more than Him; He is the ultimate supreme. He has many Divine powers, just like: knowledge (called chit tattva), almightiness, action (for example, the creation, maintenance and dissolution of the universe) and His most important personal power (swabhaviki) called yogmaya or ahladini shakti.” (6/8)

“Mayic creations which are deteriorative, and the souls enjoying (harah) the objects of maya, are both eternal. The one Who is above both and Who is the controller of both is supreme God. When a devotee lovingly engrosses his mind in Him and constantly remembers Him, only then his mayic bondage is broken.” (1/10) “Only after realizing Him a soul may cross the ocean of maya; there is no other way.” (3/8)

The last verse reveals the true secret of God realization. It says, “When a devotee has infallible love and devotion (bhaktih) for his beloved and Gracious God (Devah), and he is equally dedicated to his Spiritual Master (who is a God realized Saint), only then that soul (with the Grace of the Saint) perceives, conceives and understands the Divine secrets (and becomes God realized).” (6/23)

4. Tripadvibhushit Mahanarayanopnishad.

This is one of the important Upnishads revealing certain eminent issues that were mentioned in the first eleven of the 108 Upnishads, but not explained.

In the first chapter it tells that God has two forms: personal, Who has all the virtues, and impersonal, which never ever shows any virtues; and that both forms are omnipresent in the world . If someone questions: Which one is the main form? In the second chapter it tells that, without the personal form, the impersonal form cannot exist. So, personal form of God is the main form. This theme was already mentioned in Mundakopnishad, and Shvetashvatar Upnishad,which means that only by worshipping Him and by knowing Him the mayic bondage could be eliminated because nirakar brahm is established in the sakar brahm. This is also declared in the Gita. In the eighth chapter which is the last one, it says,

“Without bhakti, brahm gyan can never be attained. Thus a soul, leaving all other practices of heart purification, should firmly stick to the path of bhakti and establish his mind only in bhakti, only in bhakti, and only in bhakti, because through bhakti one can attain anything and everything in the Divine world.”

It means, “The eternal Vaikunth, the abode of Maha Vishnu, is the eternal form of unlimited Bliss that magnificently magnifies the Blissfulness of every part of Vaikunth where all the Devotee Saints of Bhagwan Vishnu go and live forever.” The procedure, as to how a liberated soul enters the Divine abode, is described as thus in its fifth chapter:

“After God realization, when the bhakt Saint is going to enter the Divine abode, his physical body is replaced with the Divine body which is substantially the Divine Bliss itself, exactly the same as of Maha Vishnu. With that Divine body he enters Vaikunth abode.” This theme was briefly mentioned in the Kathopnishad, , which means that the God realized Saint after crossing the field of maya enters (apnoti) the Divine abode of God. The term ‘abode of God Vishnu’ is a generalized term that means the Divine abode of any personal form of God, either Vishnu or Ram or Krishn.

5. Gopal Poorv Tapiniyopnishad.

The statement of Taittariyopnishad, “He is the absolute Bliss or He is the Bliss of Bliss,” is further explained in Gopal Poorv Tapiniyopnishad. The word ‘rasah’ means the Bliss of the Divine Bliss, or the Divine love. This Upnishad has two chapters. In the first chapter it says,

“(1) Krishn word means the absolute and eternal Bliss; He is supreme brahm. (2) He is the supreme God (parmam daivtam). (3) Govind Krishn Himself is the eternal life, knowledge and Bliss.”

In the second chapter it reveals the topmost secret of the Divine world and says,

“Thus, only Krishn is the supreme form of God. So, remember Him (dyayet), adore Him (bhajet) and (then with His Grace) experience His Divine love (raset).” The word rasah has come only for Krishn. It has never come for Vishnu or Shiv etc. in the Upnishads. This situation clearly indicates that Krishn is the ‘Bliss of the Bliss,’ whereas Vishnu, including all other almighty forms of God, are just the form of unlimited Bliss. Thus it is evident that the almighty forms of God (like Vishnu etc.) are established in the personality of Krishn in a self-submissive style. Just like the ‘Bliss of the Bliss’ is the source of the Bliss, or you can say that the Bliss is established in its source, ‘Bliss of the Bliss.’

Muktikopnishad states

Rigved, Yajurved, Samved and Atharvaved have 21, 109, 1,000 and 50 branches, respectively, having a total of approximately 100,000 verses . That is there are 1,180 Upanishads, related to 1,180 branches of the Vedas. Of these 1180 branches 108 Prominent Upanishads are

108 Upanishads

RIG-VEDA:
1. Aitareya Upanishad
2. Aksha-Malika Upanishad
3. Atma-Bodha Upanishad
4. Bahvricha Upanishad
5. Kaushitaki-Brahmana Upanishad
6. Mudgala Upanishad
7. Nada-Bindu Upanishad
8. Nirvana Upanishad
9. Saubhagya-Lakshmi Upanishad
10. Tripura Upanishad

SUKLA-YAJUR-VEDA:
11. Adhyatma Upanishad
12. Advaya-Taraka Upanishad
13. Bhikshuka Upanishad
14. Brihadaranyaka Upanishad
15. Hamsa Upanishad
16. Isavasya Upanishad
17. Jabala Upanishad
18. Mandala-Brahmana Upanishad
19. Mantrika Upanishad
20. Muktika Upanishad
21. Niralamba Upanishad
22. Paingala Upanishad
23. Paramahamsa Upanishad
24. Satyayaniya Upanishad
25. Subala Upanishad
26. Tara-Sara Upanishad
27. Trisikhi-Brahmana Upanishad
28. Turiyatita-Avadhuta Upanishad
29. Yajnavalkya Upanishad

KRISHNA-YAJUR -VEDA:
30. Akshi Upanishad
31. Amrita-Bindhu Upanishad
32. Amrita-Nada Upanishad
33. Avadhuta Upanishad
34. Brahma-Vidya Upanishad
35. Brahma Upanishad
36. Dakshinamurti Upanishad
37. Dhyana-Bindu Upanishad
38. Ekakshara Upanishad
39. Garbha Upanishad
40. Kaivalya Upanishad
41. Kalagni-Rudra Upanishad
42. Kali-Santarana Upanishad
43. Katha Upanishad
44. Katharudra Upanishad
45. Kshurika Upanishad
46. Maha-Narayana (or) Yajniki Upanishad
47. Pancha-Brahma Upanishad
48. Pranagnihotra Upanishad
49. Rudra-Hridaya Upanishad
50. Sarasvati-Rahasya Upanishad
51. Sariraka Upanishad
52. Sarva-Sara Upanishad
53. Skanda Upanishad
54. Suka-Rahasya Upanishad
55. Svetasvatara Upanishad
56. Taittiriya Upanishad
57. Tejo-Bindu Upanishad
58. Varaha Upanishad
59. Yoga-Kundalini Upanishad
60. Yoga-Sikha Upanishad
61. Yoga-Tattva Upanishad

SAMA-VEDA:
62. Aruni Upanishad
63. Avyakta Upanishad
64. Chandogya Upanishad
65. Darsana Upanishad
66. Jabali Upanishad
67. Kena Upanishad
68. Kundika Upanishad
69. Maha Upanishad
70. Maitrayani Upanishad
71. Maitreya Upanishad
72. Rudraksha-Jabala Upanishad
73. Sannyasa Upanishad
74. Savitri Upanishad
75. Vajrasuchika Upanishad
76. Vasudeva Upanishad
77. Yoga-Chudamani Upanishad

ATHARVA-VEDA:
78. Annapurna Upanishad
79. Atharvasikha Upanishad
80. Atharvasiras Upanishad
81. Atma Upanishad
82. Bhasma-Jabala Upanishad
83. Bhavana Upanishad
84. Brihad-Jabala Upanishad
85. Dattatreya Upanishad
86. Devi Upanishad
87. Ganapati Upanishad
88. Garuda Upanishad
89. Gopala-Tapaniya Upanishad
90. Hayagriva Upanishad
91. Krishna Upanishad
92. Maha-Vakya Upanishad
93. Mandukya Upanishad
94. Mundaka Upanishad
95. Narada-Parivrajaka Upanishad
96. Nrisimha-Tapaniya Upanishad
97. Para-Brahma Upanishad
98. Paramahamsa-Parivrajaka Upanishad
99. Pasupata-Brahmana Upanishad
100. Prasna Upanishad
101. Rama-Rahasya Upanishad
102. Rama-Tapaniya Upanishad
103. Sandilya Upanishad
104. Sarabha Upanishad
105. Sita Upanishad
106. Surya Upanishad
107. Tripadvibhuti-Mahanarayana Upanishad
108. Tripura-Tapini Upanishad

The 5th Veda

"The Vedas and Puranas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else. The Absolute Truth is ultimately realized as the Absolute Personality of Godhead with absolute controlling power. As such, the Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation."

Srila Vyasadeva, in kindness to the fallen conditioned souls, supplemented the Vedas with the Puranas, which easily explain the Vedic truths in a way that all people can understand. The Puranas relate the Vedic teachings to historical facts and events that explain the teachings of the Rg, Sama, Atharva and Yajur Vedas. The Puranas, along with Chandogya Upanisad and the Mahabharata, are often referred to as the fifth Veda.

The Itihasas are puranic literatures describing historical events and pastimes of a single hero, or a group or lineage. For example, the Ramayana describes the pastimes of Sri Ramacandra, and the Mahabharata describes the pastimes of the Pandavas in the Kurus lineage. The Bhagavad-gita is part of the epic Mahabharata, and instructs that one surrender all other activities and engage fully in devotional service to Lord Krsna. Similarly, the Ramayana teaches surrender to the lotus feet of Lord Sri Ramacandra.

Another category of puranic literatures is the Kavyas, which are dramatic poetical presentations of historical events from the Itihasas and Puranas. The Raghuvamsa, Meghaduta, and Sakuntala are example of famous Kavyas.

Srimad Bhagavatam

Srimad Bhagavatam

Bhagavata Purana, also called Srimad-Bhagavatam, is the jewel of the Puranas. Srimad-Bhagavatam is one of the most prominent texts accepted by Acaryas in the Gaudiya Vaisnava sampradaya. The Bhagavatam provides histories of the prominent Visnu avataras and the lives of the Supreme Lord's great devotees. It provides the essence of Krsna conscious philosophy.

"Brahmaji said to Narada, "Whatever I have spoken to you about the Bhagavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord."

"This Vedanta Sutra was compiled by Srila Vyasadeva and by the advice of His Spiritual master Srila Narada--Vyasadeva wrote a commentation of the Vedanta Sutra by compiling Srimad-Bhagavatam. So Srimad-Bhagavatam is the last gift of Srila Vyasadeva to represent an authorized commentation of the Vedanta Sutra and Lord Caitanya's mission is to preach this cult in every corner of the world in order to make the people really happy. This Vedanta Sutra is now mishandled in India by unauthorized persons of different camps and as such the people are being misguided. Newly sprung up national enthusiasm of the Indian leaders, Industrialists and plan makers, has no time neither desire to understand the message of Vedanta Sutra or even the Bhagavad-gita. You cannot do acts of humanity without proper guidance. The Vedanta Sutra is the proper guidance because the sastra "Athata Bramajijnasa" is the beginning of an inquiry in the essence of our different engagements."

"Lord Brahma is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhagavatam in four verses. These were Brahma's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahma be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahma that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahma may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom."

PURANS

The 18 Primary Puranas

There are 18 primary Puranas, 18 upa-puranas, and numerous minor Puranas. The primary Puranas describe these five subjects: sarga (creation), pratisarga (recreation), vamsa (history of the sages), manvantara (periods of Manu), and vamsanucarita (geneology of kings).

Lord Visnu is the predominating Deity of the following six Puranas:

Bhagavata Purana has 18,000 verses, and is a jewel of the Vedas, providing all instruction on the science of self-realization.

Visnu Purana has 23,000 verses, including stories of various devotees, a description of varnasrama, the six angas of the Veda, a description of the age of Kali, a description of Sveta Varaha Kalpa, and Visnu dharmotara.

Naradiya Purana has 25,000 verses, and contains a synopsis of the complete philosophy. It describes Jagannatha Puri, Dwaraka, Badrinatha, and other holy sites.

Padma Purana has 55,000 verses, and contains the glory of Srimad-Bhagavatam, and stories of Rama, Jagannatha, Matsya, Ekadasi, Bhrgu, and others.

Garuda Purana has 19,000 verses, and discuss the subject of Bhagavad-gita, reincarnation, visnu-sahaasra-nama, and a description of Tarsya Kalpa.

Varaha Purana has 24,000 verses, and describes the different vratas and Lord Visnu's glories.

Lord Brahma is the predominating Deity of the following six Puranas:

Brahmanda Purana has 12,000 verses, and describes the vedangas and the Adi Kalpa.

Brahmavaivarta Purana has 18,000 verses, and describes the glories and pastimes of Sri Sri Radha-Krsna.

Markandeya Purana ahs 9,000 verses, and tells the stories of Rama and Krsna.

Bhavisya Purana has 14,500 verses, and describes the glories of devotional service to Sri Krsna, along with the prediction of Lord Caitanya.

Vamana Purana contains 10,000 verses, and tells the story of Lord Trivikrama.

Brahma Purana has 10,000 verses, and describes the teachings of Lord Brahma to Daksa.

Lord Siva is the predominating Deity of the following six Puranas:

Matsya Purana has 14,000 verses, and describes the Vamana and Varaha Kalpas, and temple construction.

Kurma Purana has 17,000 verses, and describes the conversation between Krsna and the Sun-god, Dhanvantari, and the Laksmi Kalpa.

Linga Purana has 10,000 verses, and describes the glories of Lord Nrsmhadeva, the stories of Janardhana and Ambarisa, and the glories of Gayatri.

Siva Purana has 24,000 verses, divided into six samhitas. It was recited by Vedavyasa’s disciple Romaharshana.

Skanda Purana has 81,000 verses, and describes the slaughter of the demon Tarakdsura by Skanda (Subrahmanya). Skanda Purana is very similar to the Kumarasambhava of Kalidasa.

Agni Purana has 15,400 verses, and describes Salagrama and the Isana Kalpa.

Purusha and Prakriti

The concept of Purusha cannot be understood in independence as it is always related to Prakrti. Purusa is spirit and Prakrti is matter and the union of these two factors results in the visible world. Before creation Purusha and Prakrti lay merged as the Supreme Energy (God in common terms) without separate existence. But when the desire for creation was aroused, this Supreme Spirit divided itself into Prakrti and Purusa. The right half becomes ‘Purusa’ and the left half ‘Prakrti’.

Purusha is the male aspect and Prakrti is the female aspect.

There are some schools of thought which consider the Supreme Truth to be Purusha, which sets in action the creation.

HINDUISM means Sanatan Dharma

Many people find it difficult to understand Hinduism because of the numerous deities, scriptures and schools of thought. The difficulty is primarily due to the popular concept of God – that there is a God sitting somewhere up in the heavens and controlling the happenings on earth. In fact majority of Hindus too believe in a ‘God sitting above’ but the sole difference that a Hindu can choose a personal God or Gods from the numerous deities in the Hindu pantheon who are all the representative of the Supreme Being – Brahman.

Hinduism, the real name Sanatana Dharma, should be understood step by step. The confusion arises when people directly jumps into the various schools of thought and scriptures or by forming an opinion by standing in the outskirts.

• There is only one Supreme Truth called by different names. It is present in all animate and inanimate. All birth and death are the result of this Supreme Truth. We are born into this state of Supreme Bliss.
• But soon this Supreme Bliss is replaced by various schools of thoughts primarily due to society, family and education. Every Hindu begins by praying to a personal god or gods or goddess or goddesses. There is a goddess for learning, there is a god of wealth etc etc. Each individual’s personal god is a symbol of his/her highest ideals.

The whole confusion exists in this level. The numerous gods and goddesses exist in this step. The various schools of thoughts, numerous rituals, scriptures, the caste system, mythology, incarnations, festivals, prayers, debates, astrology, shlokas exist in this level. Most people in this level are fortune seekers – who want to lead a good life on the earth with the help of God. So they propitiate a personal god, they bribe the god and so on to see miracles happen in their life. The three important sects in Hindu religion – the Vaishnava (Vishnu), Shaivism (Shiva) and Shakti (Mother Goddess) is also found in this level.

Even majority of Hindus do not realize the concept of Brahman in this level. The personal god becomes the sole refuge for many. But the scriptures like the Bhagavad Gita and Upanishads constantly remind people to think beyond and to find answers to questions like Who am I? or Why do I suffer? Very few find time to find answers or even dare to enter the next domain.

• The next level begins with contemplation. Some people reach at this level by questioning the very existence of God. Others by trying to find answers to questions like Who am I?

In this level the person realizes that I and God are one and therefore he studies more and more about Brahman. In this level he reads the scriptures, looks out for a Guru, and follows the teachings of ancient seers and modern day gurus. Most seekers in this level are students – they read and try to find answers.

A person in this level will frequently go back to the previous level. Because it is difficult to understand Brahman or that there is only one reality. Some cannot accept the fact that God is not going to help him in finding wealth and provide comforts or perform miracles.

• There are few souls who will get into the next level. They realize that there is only Brahman – I and Body will drop.
  

They will become silent or sing praises of the numerous gods or concentrate on a single personal God. Reaching this level is very difficult. But very few return back from this level. They like solitude life or become wandering monks. They find the true meaning of ‘Thou Art That’ or everything is Brahman. There is no death or birth but mere transformation. But even in this level to a small degree the Brahman remains outside.

• The next level is the return to the first level of Supreme Bliss.
  

Nothing to write, nothing to talk because there is no SECOND. No Birth. No Death.

Please note that graphs and thoughts are my personal opinion and a reflection of what I have learned so far. The graphs contains more information if you can contemplate.