CHAPTER VH

THE UPANISADIC CONCEPT OF UPASANA

Upasana may be generally called as meditation or the act of

worship. It is related to the idea of worshipping. It should be mentioned

that in various Upanisads, we find the discussions upon meditation or

worship in a much flourishing manner. For example, the first five chapters

of the Chandogyopanisad deal with this topic of UpUsana or meditation

elaborating different types and methods in a quite significant and specific

way. In the Taittinyopani§ad also, we find the illustrations of Samhiffi-

Upasand that holds a much important position in the day-to-day life of

Brahmacarins. It is stressed that they must know the meaning of the Vedic

mantras, and reflect upon them, rather uttering and chanting them roughly,
. 2 _
m a mechanical process. In Upasana, differences are there between the

meditating object and the meditator. But through it, the purity of citta

(mind or intellect) is assured that leads a man to the path of karma-

mukti. This distinction of meditator and meditation is clearly

mentioned in the ChUndogyopanisad as that after death he will

1. TU, 1.3.1-4

2. CU, 1.3.6,9
get Brahman.

The Upasanas are regarded as a gradual process of acquiring

Brahmavidya i.e. the knowledge of the Ultimate Reality. According to

/
Sankaracarya, these activities of Upasana or meditation, through the

perfection of consciousness or cittasuddhi, avoiding all distractions of

thought, caused by various desires set free any one for spiritual perception

of Truth.345

MEANING OF UPASANA

Before going into elaborate discussions about the Upanisadic

meditation or Upasana, we firstly propose to discuss the actual import of

the term Upasana. Sankara defines Upasana as the inner transformation

to acquire a higher mental state, where one concentrates on one object

constantly recommended by the Scriptures like the uninterrupted flow of

5
water or oil etc. In another place he says that when one has taken an

object following the Scriptures and penetrates into it by surpassing all

3. etamitah pretya abhisambhavitasnilti CU, 3.14.4

4. upasananam ... cittasuddhidvara jnanakaranatvat SB on CU, Intro.

5. upasanam nama yatha^astramupasyasyarthasya visayikaranena

samlpyamupagamya tailadharavat samanapratyayapravahena

dlrghakalam casanam tadupasanamacaksate SB on BG, 12.3

245
fluctuations of mind and thought, so that no disturbances are further

caused anymore, then that is called Upasana, It is an undisturbed

meditation of a contemplating mind upon one object, whether be it a deity

or an idol of worship. It is regarded as higher mental attitude related with

7
“daily avocations, social contacts and religious pre-occupations.” In the

view of S. Radhakrishnan, “ Upasana or worship is the basis of the

8 /
doctrine of Bhakti or devotion.” The Svetasvatara regards this as

equivalent to tapasya or contemplation which is recognised as a means to

9
acquire the knowledge of Brahman or to attain liberation. UpSsana is

revealed as the process in which one has approached mentally nearer or

closer to an ideal of deities etc. as indicated in arthavadas (elocutions) of

10
the Vedas in the form of prayers. In that process, nothing mundane can

enter into it. All other conventional thoughts are entirely disrupted till one

6. upasanam tu yatha sastrasamapitam kincidalambanam-upadaya tasmin

_ ✓
samanacittavrttisantanakaranam SB on CU, Intro.
7. CU, Intro., Trans, by Swami Gambhirananda, pp. 13-14
8. Radhakrishnan, S., The Principal Upanisads, p. 137
9. tapahprabhavaddevaprasadacca brahma ha sveta^vataro’tha vidvan
SU, 6.21
10. iSB on BU, 1.3.9

246
becomes identified with the object of Upasana or worship so that it can be

regarded as one’s own self like worldly notions associated with one’s own

body. The Chandogya Upanisad therefore rightly says that the real seif of

the meditator is Brahman or Isvara that dwells within one’s own heart.11 It

dwells in the little space or ether within the heart, in the Brahmpura (the
12
city of Brahman, i.e., the body). In a pure mind or consciousness of a
13
contemplator, the realisation of Brahman is possible.

In literal meaning, the word Upasana denotes to think by

approaching near (up + asana). The term upa always means samipe i.e.

‘come nearer to’ or manner of approaching. But here, it denotes to

approach nearer mentally, to worship or to reflect upon an ideal. This

Upasana is again conveyed sometimes by several other terms, such as

upanisadam , tapah 5, brahma or veda 6 etc. It is a mental activity

11. esa ma atma-antarhrdaya CU, 3.14.4

12. Ibid, 8.1.1

13. jnanaprasadena viluddhasattvastatasttu tarn pas'yate niskalam dhyaya-

manah MU, 3.1.8

14. TU, 1.3.1

15. Ibid, 1.9

16. Ibid, 1.8

247
enhancing sattvaguna or the attitude of purity in the mind. All other

imperfections of citta or consciousness as excitement, restlessness,

intensity, drowsiness etc. caused by rajas and tamoguna are removed.

According to Sankara, it is very useful to acquire the right knowledge of

the one and only, non-dual principle i.e. Brahman through purification of

mind.17

In Vedantic views, various definitions of the term ‘ Upasana’ are

available. In the Vedantasara, this Upasana is depicted as the process of

✓
worship of Saguna Brahman or the qualified Brahman like Sandilya-vidya
18
etc. But this definition is considered as an inadequate one. Because

except the UpUsana of Brahman, no other object of meditation is included

here. But in reality, in the Upanisads, we have found many Upasanas

related with different objects including Vedic deities, images, symbols,

other concepts etc. So, there are many more objects of worship than the

qualified Brahman alone. The Upanisads deal with both Brahman and

Abrahman in regard to the Upasanas.

19
Again in the Pahcadaji, Upasana is described as quite

17. upasariani sattvasuddhikaratvena vasttu-tattvavabhasakatvat

advaitajhanopakarakani...., SB on CU, Intro.
18. VS, 12
19. Cf, PD, 9.74-82

248
different from knowledge or jnana, because jnGna is objective or

vastutantra, but Upasana is subjective or kartrtantra. It is totally

dependent on the desire of the agent or doer. According to this definition,

in the process of meditation, there are three things which come to our

notice such as the worshipper, the worshipping object as indicated by the

Scriptures and lastly the constant flow of concentration are most

importantly required things. Here, faith is generated as the urgent factor

among them. The significance of logical speculation and reasoning is less

in Upasana, as compared to knowledge. In the view of the commentators,

there is the difference between the act of contemplating and the

contemplator, otherwise Upasana is not possible to happen. Thus Upasana

gives us the right attitude to become reunited with the inner force through

which the ultimate renunciation can be attained. In the Bhagavad-Gita,

Upasana is narrated as dedicated to the God or Isvara. It draws a man

inward from all other outward multiplicity and therefore Upasana is totally

different from the order of manifestation. This idea is correctly flourished

in the Kathopanisad that a wise man absorbs his speech along with other

sense-organs into the mind, the mind into the intellect, again the intellect is

being merged in the great cosmic Self or Hiranyagarbha and then

20. Sodhyamanam tu taccittaml^vararpitakarmabhih A on BG, 3.4

249
ultimately, the cosmic Self into the tranquil Self, devoid of all actions-

reactions and empirical objects.

DIFFERENT TYPES OF UPASANA

In the Upanisad, we find different types of Upasanas narrated in

different contexts. Among them, frequent references are found basically of

two classes of Upasanas namely, Brahmopasana and Praflkopasaria.

About these two Upasanas, Sayanacarya has stated in his commentary of

22
the Aitareya-aranyaka > that in Brahmopasana, Brahman alone is

meditated upon with numerous attributes, whereas in Praflkopasaria, one

has to meditate upon an prafika or a symbol e.g. idol etc., being incapable

of concentrating on Brahman itself, due to strong worldly attachments. In

prafika, in general, the qualities of the real object of worship are super­

imposed on that particular prafika for Upasana. These pratTkas are

aumkara, salagrama (stone symbol of Visinu), different images of Gods

and Goddesses, different names, sentences etc. which come to our notice

from the Vedic and other classical-historical literatures of India. The

21. KU, 1.3.13

22. taccopasanam dvividham brahmopasanam pratikopasanamceti,
brahmana eva guna visistatvena cintanam brahmopasanam. pravala-
laukikapadartha-vasanopetasya tatparityagena brahmani cittasya-
pravesSd brahmabhavanaya laukikavastucintanam pratikopasanam
Sayanaon AA, 1.2
250
prafikas have occupied a huge place and great, significance in the religious

context of this country.

Prafikopasana

In the Upanisads, we find both these kinds of Upasanas i.e.

Brahmapasana and Prafikopasana. Further the Prafikopasana can be

divided into two sections; that which is related to sacrifice,

23
ahgdngavaddha or yajnMga and which is not so, i.e., yajna-vahirbhuta.

Now for example of Prafikopasana, we can mention that the word Aufh is
24
regarded as the name or symbol of Brahman in the Kathopanisad. By

meditating on Aum, one can be united with Brahman or get liberation. The

worship of Aum can be done following both these two ways, sometimes

associated with the sacrificial actions and sometimes only as

Brahman itself." Again, in the Chandogyopanisad, different objects other

than Brahman i.e. name, speech, mind etc. are advised to be worshipped as
A c

Brahman, in the legend of Narada and Sanatkumara. The

Mundakopanisad presents a beautiful description based on Aum or

pranava where it is stated as a bow, in which an arrow sharpened by the

23. Sayana on AA, 1.2

24. KU, 1.2.16-17

25. CU, 7.1.5-7.15.1

251
deep, continuous penetration is attached. It is then stretched fully or in

other sense, distracting the mind and senses from all other objects is

prepared to hit the target alone i.e. Brahman, the Imperishable one. Here

pranava is the bow, the individual self is the arrow and Brahman is the

target which can be attained through constant meditation, with no

fickleness of the mind. In the Prasnopanisad, this pranava is revealed both

as para (higher) and apara (lower) Brahman. Everything belongs to Aum

as Brahman. Again through this Aum alone, all the words or sentences are

pervaded and bounded with one another, therefore it is everything.28 All

the three parts of time-present, past and future are transcended by the

Aum 29 From the subjective and the objective outlook, this Aum is not

different from the very Self or Atman. There is no difference of vacaka and

vacya or word and meaning, because both are Atman or Aum. The

elements (mUtrah) of Aum are the quarters {padah) of Atman, which are a

(akara), u (ukara) and m (makara). In this connection we can

26. pranavo dhanuh saro hyatma brahma tallaksyamucyate/

apramattena veddhavyam ^aravattanmayo bhavet// MU, 2.23-4
27. param caparam ca brahma yadomkarah PU, 5.2
28. CU, 2.23.3
29. bhutam bhavad bhavisyaditi sarvam auihkara eva MaU, 1
30. pada matrah, matra&a padah MaU, 8

252
quote an important view of Gaudapada thus: “The sacred syllable aum is

verily the lower Brahman and it is also said to be the higher Brahman.

Aum is without beginning, unique, without anything external to it,

unrelated to any effect and imperishable -

praijavo hyaparam brahma, prapava&a parah smrtah/

apurvo ’nantaro ’bahy o naparah pranavo’vyayah//(26)”.

In the Mandukyopanisad, this very concept is presented significantly that

at last without any differentiations of pada and matra, all are resolved into

the Aum, which has no elements then (amUtrah) and is Turiya i.e. the

Atman or non-dual Self.32 Therefore, in the Upanisad, both the concept of

higher and lower Brahman as featured by Aum is narrated. This type of

Upasana can lead a man to the path of liberation which is revealed as

kramamukti.

About the other kind of PrafTkopasana, related to the sacrifices

or yajffangas, we find an elaborate discussion in the Chandogyopan isad.

From the very first chapter of the Chandogyopanisad to the twenty-second

part of the second chapter, the discussions of this type of Upasana are

forwarded very elaborately. In these, the praflkas are used basically in

connection to Vedic sacrifices. As in Chandogyopanisad, the worship of

31. Qt. by Radhakrishnan, S., The Principal Upanisads, p. 703

32. MaU, 12
253
Aum is connected with Udgftha. UdgTtha is one kind of eulogy or stuti or

a hymn of praise of the Samaveda that is being chanted in a Vedic

sacrifice. In a sacrifice, the hymns of the Samaveda are chanted by udgntr,

one of the four principal priests. These are divided into certain distinct

portions called bhakti. These songs are sometimes pancabhaktika i.e. with

five bhaktis or saptabhaktika i.e. with seven bhaktis. All these bhaktis are

associated with different names, such as himkara, prasWva, udgltha,

pratihara and nidhana of the pancabhaktika Sama-hymns33, while the

names o f the saptabhaktika Sama-hymns are himkara, prastava, adi,

udgltha, pratihara, upadrava and nidhana.34 In the Chandogyopanisad, we

find both these kinds of examples of pancabhaktika and saptabhaktika

with reference to Upasana.

Thus it is an accessory of the Vedic sacrifices. The identification

of Udgltha and Aum is again pronounced in another passage of the same

Upanisad as 'atha khalu ya udgfthah sa pranavo yah pranavah sa udgftha

iti, (Now that what is Udgftha is pranava and which is pranava, is again
•j c

Udgftha). Again in the TaittirTyopanisad, this Aum is-related with the

33. CU, 22-2.1

34. Ibid, 2.8-2.10

35. Ibid, 1.5.1

254
four kind of priests of the Vedic sacrifices and also with the agnihotra

sacrifice.36

Sampad-Updsand and A dhyasa- Upasan a

From another point of view, there are again two types of

UpasanSs of the symbolic worship, they are sampad-upasana and

adhyasa-upasana.

When an object or symbol of a lower grade is taken and

superimposed on it; the qualities of a thing of higher grade^ due to the

similarity between them, that is called sampad-upasana. Sampad is always

related to some kind of superimposition i.e. "dropa where the nature or

properties of the higher thing is attributed to a lower thing. Adhyasa is

basically related to adhisthana or a basis or support.37 For example, the

worship of Vis mu on the stone symbol i.e. the ialagrama or the worship

o f . Siva on sivalihga, is a kind of adhyasa-upasana, where the symbol is

highlighted and not ignored. It is a kind of avalambana or a support. But

when the importance is shifted to the dropa, then it will be a kind of

sampad-upasana. In the sarfipad-updsana, one does not .emphasise on the

lower things, but on the higher things which the lower ones indicate as

36. TU, 1.8; BU, 1.1

37. aropyapradhana saihpad adhisthanapradhano’dhyasah
Veddnta Kalpataru, 1.1.4

255
being their symbols. Thus in the Bhamati38, it is revealed that the

Visvadevas, have similarity with the mind on one point of infinity

{anantatva). Hence they are super-imposed on the mind by almost ignoring

its own status and thus the worship of Visvadevas is being highlighted,

though it is only an aropa (super-imposition). Through this, one can attain

the Infinite worlds. This is a kind of sampad-upasaria. Citsukhacarya in his

bhasya Bhdvaprakaiika says that, sampannam alpe vastuni alamvane

kenacit samdnyena mahavastudar/anam. yatha manaso ’nantatvasama-

nyena vikvadevatva darsanam, adhyase tu dlamvanasyaiveti.39

In sarhpad depending in the lower object, something higher

object is visualised based on resemblance. For example, through the

resemblance of infinity, inherent in the mind Visvadevas are visualised.

On the other hand, in the Chandogyopanisad, it is stated that the mind and

the space are distinctly reflected upon as Brahman itself.40 Again aditya or

the sun is meditated upon as Brahman41 and this is the profound command

there by the Upanisadic seers. In all these cases the identity of the mind,

the space and the sun are emphasised regarding Upasana^ Therefore, these

38. Bhamati on BSS, 1.1.4

39. Qt. by Swami Gambhirananda, Upanisad Granthavali, Part-II, p.8
40. CU, 3.18.1
41. Ibid, 3.19.1

256
are definitely be called as adhyasopasana. Their own status is not seized

away by the thought of the higher thing or Brahman. So in

adhyasopasana, “The symbol itself predominates and on it are

superimposed the qualities etc. of the deity”.42 As in the Chandogya,

Sanatkumara has told Narada to worship riama (names) because all earthly

objects are more or less associated with the names only. Here, the nature of

nUma is not lost, though on it, is superimposed the vision of Brahman.43

Now, there are also certain examples of sampad-upasaria as

found in the Upanisads. In the Janasruti-Raikva legend of the Chandogy-

opanisad, Vayu or the air and the breath or prana, to be worshipped as

samvargah (absorbert). Now on these vUyu and prana, based on the

similarity of some quality such as the absorbent (samvargah) and numbers,

the lower Brahman (virat) is super-imposed and highlighted, because it is

the ultimate support or resolvent of everything at the time of destruction.44

Again in the very first chapter of the Chandogyopanisad, when the symbol

Aunt is explained to be worshipped as UdgTtha, then it is ignored, whereas

UdgTtha is being highlighted.45 Here UdgTtha is the adjective (Visesana) of

42. The Cultural Heritage o f India, Vol.-I, p. 380

43. CU, 7.1.4-5-7.14.2; BSS, 3.3.9
44. mahStmana&aturo deva ekah CU, 4.3.1-8
45. Ibid, 1.1.1

257
Aum (visesya). The Aum is resided on UdgTtha-bhakti i.e. a particular

section of the sama-songs, where it is symbolised for it. Aum is reduced by

attributing UdgTtha and therefore it is a kind of sampad-upasana. The

Brhadaranyakopanisad also delineated this type of Updsana in the legend

of Gargya-Ajatasatru.46

Brahmoplisana

In Brahmopasana, Brahman alone is meditated upon by

attributing different qualities and hence it is Saguna to the full extent .

Here, the main theme of contemplation is the qualified personal God or

qualified Brahman. These attributes are not attached to Brahman in real

sense, but for Updsana they are necessary as mere suggestions (Upadhi)

on Brahman. In the Chandogyopanisad, when it is said that the purusa

(person) dwelling in the eyes (aksipurusa) is identical with the

Hiranmayah Purusah, which resided in the region of the sun, then through

this, Brahman alone is conveyed directly.47 According to Sankaracarya,

though basically Brahman is completely incomprehensible, indescribable,

absolute principle, but with reference to Updsana for the help of

devotees, it is qualified with certain names and forms through his will or

46. BU, 2.1.6-13; 2.1.2-5

47. CU, 1.6.6; 1.7.5; 8.14.1; 8.3.3

258
Maya .48 These limited powers are only for facilitating in contemplation.

Here he has referred to a beautiful verse, “O Narada, this Maya or

nescience is created by me, for which you have seen me as such, endowed

with all qualities, otherwise, you will never know me”49.

The direct meditation on Brahman through GayatrT50 also come

under the class of Brahmopasana. It should be mentioned that GayatrT is

one of the Vedic metres, having 24 syllables all total in the four padas

(lines). This metre is highly significant among the Rgvedic hymns51 and

regarded as the mother of all the metres. Here GayatrT is the indicator or

laksaka of Brahman. Through this, Brahman is to be worshipped directly.

From another point of view, according to the final results, the

Upasanas are sometimes dividalunder the three heads: (a) Firstly which are

connected with sacrifices lead to the greater fulfillment of desires,

(b) Secondly which are not related to sacrifices, proceed in the way of

attaining results as heaven or other enjoyable objects i.e. abhyudaya-

sadhana. (c) Lastly UpasanUs associated with Saguna Brahman which

48. BSS, 1.1.20

49. Cf. parame^varasylpi-icchavaslnmayamayam ruparfi sadhakanu-
grahartham, maya hyesa maya srsta yanmam pasyasi narada/
sarvabhutagupairyuktam maivam mam jnitumarhasi// BSS, 1.1.20
50. CU, 3.12; BS, 1.1.25
51. BG, 10.35
259
lead to the path of kramamukti or gradual liberation. In this way, Upasana

can be both sakama or endowed with worldly desires and niskama or

desireless. From the desireless Upasanas, the purification of citta or

intellect is attained, which helps indirectly to acquire moksa or liberation.

Therefore, it is higher than the previous one. Some Vedantins also

recognised the worship of Nirguna Brahman. In the Prasnopanisad also,

we find that one who has contemplated upon the entire three matras

(elements) of aum, he can attain the Supreme person or paramapurusa52

Here, the Upasana of Nirguna Brahman has been announced. The

Brahmasutra also recognised this type of Upasana.53 But most of the

scholars do not agree on the point that the Nirguna Brahman can also be

worshipped.

Other Types of Upasana

There are also some other kind of Upasanas which are

frequently referred to in various Upanisadic texts. Among them we may

refer to the ahamgraha Upasana or meditation based on identification of

the self with Brahman. In this kind of Upasana, BrahmanXs worshipped as

aham or the jtvatma (individual self) and aham too is worshipped as

52. trimatrena, aumityetenaiva aksarena, param purusamabhidhyaylta

PU, 5.5
53. BS, 3.3.33; 3.3.11

260
Brahman54. In the Chdndogyopanisad, it is stated that within one’s own

heart, this Brahman is worshipped through the ultimate identity of jvva and

Brahman.55 Again, when everything is reduced into Virat and there is no

difference between the food and eater of food (effect and cause), then one

finds oneself identical with the non-dual Virat. Thus everything is

ultimately united with the Self in this Upasana56

There are also two other types of UpasanSs found in the

Upanisads. These are Adhydtma Upasana and Adhidvaivata Upasana. The

Adhydtma Upasanas are subject of the body, because they deal with the

elements or parts of it. As in the Chandogyopanisad, speech is regarded as

the rk or Rgvedic hymns and smell as the sama, beginning with the words
e «i

- atha adhyatman, (Now is Adhydtma). Again when it deals with the gods

or their natures, then it is called Adhidvaivata Upasana. For example the

rk as the earth and the sdma as fire are delineated in - iti adhidvaivatam (It

is Adhidvaivata or the nature of the deities).58

54. tvam va ahamasmi bhagavo devate, aham va tvamasi BSS, 3.3.37

55. CU, 3.12.9
56. sarvamasyedam drstam bhavatyannado bhavati ya evam veda ya evam
veda CU, 4.3.8
57. Ibid, 1.7.1
58. Ibid, 1.6.1-8

261
 Some UpHsanas bear a greater significance through association

with the life of a human being or the world around us, There are also

various Upasanas prescribed for people belonging to different asramas or

stages of life. Thus, we may refer to the Pancagni-vidya or the meditation

of five fires.59 The whole world of subtle and gross things are adjoined in a

cosmic sacrifice of five fires which is known as Pancagni-vidya. Here at

first through analogy the heavenly region is identified with Agni i.e. the

sacrificial fire, where the sun itself is the fuel. It is the greatest of the fires

in which the faith is offered by the gods as the oblation and from this, the

moon (soma) comes forth. Secondly, the rain-god (parjanya) is the

sacrificial fire where the libation of soma is offered, from which the rain is

produced. Rains pour on earth, the third fire and as a consequence, food

comes into existence. Food then is offered to man, the fourth fire, from

whom the seed is arised. Lastly, the wife is regarded as the fifth fire, from

whom another emergence of life is witnessed at childbirth. In this way, the

Paffcagni-vidya is ultimately associated with the processes of birth and

death of a human being. Thus from the sacrificial fires (Agni) alone, the

life comes into existence and at the time of death or destruction, it again

merges into the fires as a funeral rite, from where it arises. This Pancagni-

59. Ibid, 5.4-10; BU, 6.2

262
vidya is basically provided for the house holders. Through this Upasana,

they proceed into the path of the gods i.e. devayanah60 and successively

attain the Brahmaloka or the world of Brahma.

The students i.e. Brahmacarins also have their particular

Upasanas, as we have found in the Taittirryopanisad with reference to the

samhita-upanisadarh. Here the five factors i.e. adhiloka (earth etc),

adhijyautisa (illuminating objects like fire etc.), adhividya (knowledge),

adhipraja (child) and adhyatma (body etc) are described as being involved

in conjunction with the syllables of the Yedic verses. Hence the students

must meditate on these syllables rather than announcing them

mechanically. This Upasana is called Mahasamhita61

S

Again, in the Sandilya-vidya also, it is advised to do penance or

austerity with a tranquilled heart (santa updsita) as for everything is

transcended by Brahman and hence there is no room for any earthly

enjoyments or desires. These are only false satisfactions, not-enduring and

always connected with imperfections. Hence, Brahman is the sole reality

that dwells in the cavity of heart.63 It is stated that “The. highest Upasana

60. CU, 5.10.1-2; KU, 1.3.1; BU, 6.2.9-13

61. ta mahasamhita ityacaksate TU, 1.3.1-6
62. CU, 3.14.1
63. Ibid, 3.14.4

263
is given in the Sandilya-vidya, where Brahman is presented as identified

with everything that is good, noble and beautiful; and the meditator then

thinks himself to be no other than Brahman thus qualified.”64

Again we fmd how the concept of life becomes co-related with

Upasana in the third chapter of the Chandogyopanisad. This whole

concept is presented on the model of Agnistoma Soma-sacrifice with three

savanas. Here a man is pronounced as the sacrifice, with three periods like

the savanas.65 Hence the first savana as found in the Agnistoma, is

compared with the first 24 years of a man’s life, which is named aspratah-

savana. It is presided over by the A§tavasus, filled with fresh energy. In

the middle portion, it is presided over by the Rudras who are a symbol of

cruelty. Therefore man in that state, sometimes becomes the cause of

suffering for his ownself and for the other. Hence man should be extremely

judicious in this state. After that, in the third half or old-age, the life is

presided over by the Adityas, taking everything. In this way, man should

worship all those presiding deities in sacrifice, so that this life expands to

its full extent. According to this, a full life span is regarded as having 116

years (24 + 44 + 48) in total, which is quite a long life only to live well.

64. The Cultural Heritage o f India, P. 385

65. CU, 3.16.1-7

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Upasana and Bhakti

According to the scholars, there is not much difference between

UpUsana and Bhakti or devotion. In one sense, Bhakti can be called as a

particular category of Upasana. In the Upanisads, Upasana is used and

performed in a more broad sense than Bhakti. It includes worships of any

kind, be it a BrahmopasanZt i.e. connected with Brahman alone or

connected with things, symbols, sentences, names etc. other than

Brahman. But in Bhakti, we can get reference of only Brahman or some

personal God or Goddesses. Bhakti is not assigned to any kind of objects

other than God. Therefore, from the point of subject-matter, Upasana is

much wider than Bhakti.

In spite of this, it is found that in Upasana, there is many

elements of devotion. Because it is often generated by the eagerness and

desire of the mind to get united with the object of worship. Thus in the

Upanisads, we find the analogy of the union of a couple who become lost

to everything within and without embracing each other.66 In the same way

with the realisation of identity of the individual self with .the Supreme Self

i.e. Atman everything is realised with no thought of differentiation. This is

the state of abhaya i.e. fearless form of the Self or Atman in the individual

66. BU, 4.3.21

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heart, where one’s satisfaction is M l or complete. Brahman is indeed

worshipped for it is the cause of pure bliss or ananda. The individual self

or jfva becomes delighted by receiving this Bliss only, rasam hyevayath

lavdhanandf bhavati.61 Thus like Bhakti, in Upasana also, faith and

attachment are necessary, sometimes for a personal God or for the

Supreme person. Most importantly, in both cases, the significance of logic

or reasoning is very poor.

There are also some devotional Upasarias connected with

personal or impersonal God. For example, in the Svetasvataropanisad,

/
Rudra or Siva is worshipped for peace and prosperity; who is pure,

bestower of ultimate bliss and endowed with auspicious attributes68. Again

the Brhadaranyaka Upanisad declares - ‘Lead me from evil to truth, from

darkness (of ignorance) to light (of knowledge), from death to

immortality.’69 The Svetasvataropanisad also used the term Bhakti in its

common sense.70

The instruction for japa or a method of doing meditation by

uttering the names of personal God or a mantra i.e. hymn continuously for

67. TU, 2.7, 3.6; CU, 4.10.4

68. SU, 3.5-6
69. BU, 1.3.28
70. yasya deve para bhaktih ^U, 6.23 ; BG, 18.54

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several times is also met with in some Upanisads.71 By the grace of

Brahman alone, one can attain it , as it is conveyed in devaprasadacca ,

(through the grace of .God). But this grace can be attained only through

constant meditation being detached from worldly pleasures and selfish

desires.74 All the elements of Bhakti such as love, devotion, faith etc. are

available in the Upasanas too.

71. BU, 1.3.28; 6.3.6

72. KU, 1.2.23

73. SU, 6.21

74. Ibid, 3.20

267