Brahmrishi Vishvatma Bawra - Isa Upanishad

The word V e da means knowledge . T he Vedas are an ancient compilation of universal truth. The y are considered divine revelation, existing from time immemorial, and delivered by the Supreme Lord at the dawn of this manifestation. Infinite knowledge was not created, nor is knowledge a limited function or quality of the Supreme Self ; knowledge is eternal consciousness itself. Consciousness and knowledge are two names of one truth . Truth or knowledge is indivisible, infinite, and beyond the influence of time, space, and circumstances. It exists eternally in the form of cosmic sounds and vibrations and facilitates the evolution of living organisms toward achieving the highest perfection in life.

Knowledge is never stale; it remains fresh, useful, universal, and pe r ennial. At any time, knowledge can be known, understood, and applied. Therefore, Vedic wisdom is understood a s eternal, having the ever-present capacity to guide human intelligence in a direction that befits the righteous needs of its own era. The ete r nal truth of the V e das is called san tana , ever-fresh. San tana has been referred to as ancient, but the Atharva Veda defines san tana as ever-new and beginningless. Therefore, the study and practice of this well-spring of knowledge and consciousness has been known as San tana Dharma : the righteous path of eternal truth .

The Vedas are a collection of Sanskrit poet ry, ritual treatises, dialogues and philosophical discourses composed over a period of many centuries by seers , rishis . They are considered revealed because they were heard by seers in meditative states and thus are called ruti , that which is heard. This distinguishes them from other religious texts, which are called smrti or that which is remembered. T he Vedas ha ve four divisions: Rig , Sma , Yajur , and Atharva . Rig is related with the knowledge of divine power and its agencies; it discusses the cause, qua lities and forms of divinity. Sma explains devotion and how to approach divinity through sound and prayer. Yajur is the teaching of action: how to put knowledge and love into practice. The last Veda, Atharva , is the teaching of union with S upreme Brahman .

Each Veda is compiled into two sections: S a mhit and Br hmana . San tana Dharma considers Samhit to be a revelation of s u preme knowledge, while Br hmana is commentary on the Samhit by self-realized seers. The Br hm a na section is further divided into two comme n taries: Br hmana and ranyaka . Br hmana provides instructions about the use of Vedic mantras in ritual, and the methods of sacrificial ceremony. ranyaka is an exposition for study, analysis, and reflection upon Vedic mantras . In other words, the met hod of applying Vedic mantras in religious ceremonies is the subject of Br hmana , and the understanding of the spir i tual principles underlying the use of mantra is the subject of ranyaka .

Vedic literature concludes with the teaching of the Upanishads. Th e Upanishads are the gist of the knowledge contained in the Samhit , Br hmana , and ra n yaka . They are the realizations and enunciation of supreme truth by great seers. The Upan i shads have been called the mysterious or secret teaching s of the Vedas . T he y pr ovide the crucial knowledge of how to find and live near the Supreme Self . The questions that arise as one seeks to realize the S upreme C ause and find liberation from suffering are addressed .

The Upanishads are the principal support for the tradition of San tana Dharma , the perennial search for truth that is independent of religion . In the early Vedic period, rituals had a great importance because heaven was believed to be the aim of life. Sacrificial rites were performed to attain both worldly and heavenly affluence and pleasure. But i n the Upanishadic tradition, rituals have no place in the pursuit of the truth of San tana Dharma . The purpose of divine knowledge is to guide us toward a direct, personal experience of immortality, which liberate s us from suff ering . T he Upanishads recommend meditation, direct experience that refines the intellect and leads to truth.