Sambodhi 2001 Vol 24

Author(s): Jitendra B Shah, K M Patel
Publisher: L D Indology Ahmedabad

Page 36

31
Vol. XXIV, 2001
SOME PROBLEMS OF THE UPANISADS... Many of the passages from the Brahmana and Āranyas are closely resembling that of the Upanisads. It is also not clear when these portion known as Upanisads got separated and came to be recognised as independent Upanisads. We know that even in Sankarācārya's time, some of these Upanişads continued to be related to their relation with the Samhitā portion. At the commencement of his bhāsya on the Kenopanişad, Sankarācārya remarks t artarugulau dacata 74RITZTERTE: This remark of Sankarācārya refers to the Kenopanişad being a part of the Tatavakāra Brāhmaṇa.2 Similarly in his bhāsya on the Taittiriyopanisad Saikarācārya remarks नित्यान्यधिगतानि कर्माण्युपात्तदुरितक्षयार्थानि काम्यानि च फलार्थिनां पूर्वस्मिन्ग्रन्थे । In the previous parts of the book are treated the appointed works which serve to atone for transgressing that have been committed and also the works desirable for those who seek fruits. Similarly in the beginning of the Chāndogyopanişadaand the Brahadāranyakopanişad from the remarks made by Sankarācārya, we can surmise that these Upanişads were a continous part of the Brāhmana books. Moreover, at the commencement of his bhāsya on the Praśnopanisad Sankarācārya makes some strange remark 4 कस्यार्थस्य विस्तरानु-वादीदं ब्राह्मणमारभ्यते । The Brāhmana i.e. Prasnopanisad which in fact expounds what is stated in the mantras i.e. Mundaka is begun. From this remark it appears that the Mundaka and Prasna are one homogenous Upanisad and not as two independent Upanişads which we have now. Equally strange is the remark made by sankarācārya in the beginning of the Māndukyopanışad. asimariye ata yuage Arts RACERVO I Here śankarācārya treats the Māndūkyopanişad and Gaudapādakārikā as not only one work but as a prakarana-treatise, thereby implying that Mandūkya is not an Upanisad and hence not Śruti.
Moreover, the Upanisads are known as the Vedānta occurring at the end of the Vedic literatare. But this is not always so. The Aitareyopanişad forms a part of the Aitareya Aranyaka. Now the chapters 4, 5 and 6 of the II Aranyaka are known as the Aitareyopanişad and beyond this upto chapters 5 this Aranyaka
inues. So here, the Aitareyopanisad does not come at the end of the Aranyaka. Now in the second Aranyaka nowhere is mentioned the word Upanişad, whereas, in the beginning of the III Āranyaka, there are words 37974: Hiffart 34f99. Then there is some disauition like that of the Upanişad in the third Aranyaka. But the III Aranyaka is not recognised as the Upanisad though