कौषीतकिब्राह्मणोपनिषत् (रंगरामानुज भाष्योपेता)- Kausitaki Brahmanopanisad with Commentary Prakasika of Ranga Ramanuja (Critical Edition)

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The Academy of Sanskrit Research with a view to publish timeless Upanişad literature has so far brought out most of the principal ones as-regarded by our erstwhile Acharyas. These Upanişads have been brought forth with commentaries conforming to interpretation of Sri Ramanuja. They have also been rendered in English and Kannada translations. Along the line we are happy to present a small Upanishad namely 'Kauşitaki'. Though this work got printed during the tenure of former director Shri M.A.Lakshmithathachar, then the book was not completely ready for release.

'Kauşitaki Upanişad' as has been viewed by Sri Ramanujacharya to contain essential import for expounding his theistic school of thought namely 'Viśişțădvaita', the Academy has brought forth a critical edition of the text. The present edition is rendered with the lucid commentary of Sri Rangaramanujamuni namely 'Prakāśikā' which is in complete consonance with Sri Ramanuja's interpretation.

The task of producing a book of this nature certainly demands exertion from learned ones, to which effect many have put together their efforts to make this a commendable one. I profusely thank Vid.S.Narayana and his team of scholars for having endowed their valuable editing skills in completing the publication. Thanks are also due to our DTP assistants Sri Javare Gowda and Smt. M.B. Bharathi for their neat composing of the work. I wish that this book would surely help readers to be acquainted with its import and lead their pursuit of higher knowledge.

Upanișads with their oriented reference to the Self as eternal and the matter as ephemeral in the world of existence have long cast a spell on human minds through their analytical analogies. They have made the man to think beyond his mere survival to seek what lies behind apparent vicissitudes of the sphere around him. Transcendence in the seeker from exoteric to esoteric grasp of knowledge is the aspiration and the spirit of their statements. To minds that tend to go after earthly gratification, they are only bundles of senseless exhortations; to inquisitive ones they are positive chargers that elevate them to different level of mental living. Mental living is in healthy harness with other living creatures, being all-loving yet with an unassuming, unmotivated, dispassionate attitude from within.

There have been considerable number of Upanișads available to us, and then their authenticity will have a shadow of doubt in the seeker for many spurious thoughts have crept in to testify their veracity. Ten Upanișads have been considered authentic being taken up for threadbare discussion by great saint philosophers in the likes of Sankara, Rāmānuja and Madhwa. Commentaries have been written upon by these preceptor in expounding their school of thought with regard to Parabrahman.

These apart there are other Upanișads of concise lengths have also been considered by them to corroborate their standpoint of view. Hence they may also be accorded testimony status. The Upanisad that comes under discussion is 'Kauşitaki'. This Upanişad has another epithet 'Kauşitaki-Brahmaņa-upanişad' makes a part of Brahmaņa of the school of Kauşitakins of Rgveda. This Upanişad has similar characterization as found in other old Upanişads like Chandogya and Brhadaranyaka.

This Upanisad consisting of four chapters dedicates each of these to illustrate the significance of soul's transmigration beyond the yonder and its return, the nature of Prăņa, (cosmic principle), the philosophical doctrine of Atman and the supremacy of Brahman over all other aspects.

This is to suggest that Paryanka-vidyä, Präņa-vidyā, Atmä-vidyā and Brahma-vidyā have been narrated in these chapters.

In the first chapter there is the narration of soul appearing before the bedstead of Brahman in order to be tested by Him in concert with the destination of the Southern way (pitryäņa) and of the Northern way (devayāna). Doctrine of Prana is the subject of the second chapter. Präņa the cosmic principle has been hailed as Brahman. It is the underlying principle, the life of all beings in this creation. In continuation of the previous chapter's discourse the self being described as Prajñāmātra (subtle intelligence) which is superior to all that is connected to it organically. The dependence of all sense objects and sense organs on subtle intelligence and Bhütamätras being established in Prajñāmātras is churned out here. Eventually the Prajñamätras in turn are established in the Supreme Prâņa. The discourse with similar vein in the next chapter too professes that the Prana-Bramhan's supremacy over other forces and the phenomena of nature as well as over the physical organs in man.

This Upanisad has been taken up for discussion by the Bramha-sūtras in two sections in I-1-29-32 and 1-3-16.According to Rāmānuja these sections of the Stütras elucidate some basic passages of the Upanisad. The fabric of this Upanişad like that of others is not entirely philosophical, Ramanuja though presents considerable length of interpretation of its philosophical contents.

The third chapter of this Upanisad is being referred to by Brahma-sūtras in its first section which could be considered important. By virtue of its intrinsic spirit likened to that of Chandogya and Brhadāraņaka. Rāmānuja devotes better part of consideration to it.

As is found in other Upanișads this one also has in III-9 a simile of a wheel for illustrating the formation of an organically united structure out of multiplicity of factors. Yet this has been applied aptly to drive home the purport. The outer rim of the wheel rests upon the spokes; similarly do the material elements of existence rest upon selves. The spokes held together by the axle the same way the selves are supported and held up by the This is to suggest that Paryanka-vidyā, Prāņa-vidyā, Atmā-vidyā and Brahma-vidyă have been narrated in these chapters.

In the first chapter there is the narration of soul appearing before the bedstead of Brahman in order to be tested by Him in concert with the destination of the Southern way (pitryāņa) and of the Northern way (devayāna). Doctrine of Prana is the subject of the second chapter. Prāņa the cosmic principle has been hailed as Brahman. It is the underlying principle, the life of all beings in this creation. In continuation of the previous chapter's discourse the self being described as Prajñāmātra (subtle intelligence) which is superior to all that is connected to it organically. The dependence of all sense objects and sense organs on subtle intelligence and Bhūtamātras being established in Prajñāmātras is churned out here. Eventually the Prajñamātras in turn are established in the Supreme Prāņa. The discourse with similar vein in the next chapter too professes that the Prana-Bramhan's supremacy over other forces and the phenomena of nature as well as over the physical organs in man.

This Upanişad has been taken up for discussion by the Bramha-sūtras in two sections in I-1-29-32 and 1-3-16. According to Rāmānuja these sections of the Sutras elucidate some basic passages of the Upanisad. The fabric of this Upanisad like that of others is not entirely philosophical, Ramanuja though presents considerable length of interpretation of its philosophical contents.