Upanishad with vaishnava commentary (Rangaramanuja and madhva commentary)
Upanishads are the philosophical essence of the vedas, so it is called vedanta. Upanishad means, “sitting near the spiritual master". An intimate session between the spiritual master and the disciple is necessary for understanding the questions — about the purpose of human life, nature of living entities, the material nature, and the supreme god . There are ten principal upanishads Īśa, Kena, Kaṭha, Praśna, Muṇḍaka, Māṇḍūkya, Taittirīya, Aitareya, Chāndogya, Bṛhad-āraṇyaka . There are three other upanishads which are also considered as principal upanishad— śvetāśvatara
maitrāyaṇīya, mahānārāyaṇa upaniṣada. Though śvetāśvatara is not considered among the ten principle upanisada but sri Shankaracharya and Ramanujacharya takes reference from it in there commentaries of brahma sutra many a times, making it one of the important upanishad.
There are various edition of upanishad published, but those editions are mainly based on advaita philosophy, or the mental speculations by the author. Adi shankaracharya first wrote commentaries on upanishad, who preaches advaitavad therefore people think that upanishad tells about advaitavad. After a long time Sri ramanuja refuted advaita vad and wrote commentary on Brahma sutra but he did not write any commentaries on upanishad. He uses the upanishad mantras and their explanations many a time in his writings namely —Vedānta sāra, Vedānta dīpa, Vedārtha saṃgraha. After Ramanuja, Sri Madhvacharya who established dvaitavad, wrote commentaries on all ten upanishads. In post ramanuja period Sri Rangaramanuja acharya wrote commentaties on all upanishads. These vaishnava commentaries were not translated previously.
Sri N.S Anantarangacharya translated upanishad mantras according to “Rangaramanuja's commentary". In his edition he adds brief notes based on the commentary also. But it is necessary to study the full commentary of Rangaramanuja acharya and Madhvacharya for actual understanding of the upanishads. In this edition full translation of sri ranga ramanuja and Madhva commentary is given for all upanishads.
In gaudiya vaishnava lineage there are no commentaries of upanishad, because Sri Caitanya mahāprabhū told that śrīmada Bhāgavatama is the original commentary of Upanishads and Brahma sutra. He explained to Prakāśānanda sarasvatī that—
“cāri-veda-upaniṣade yata kichu haya।
tāra artha lañā vyāsa karilā sañcaya।।”
Translation:- Vyāsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniṣads and placed them in the aphorisms of the Vedānta-sūtra
“yei sūtre yei ṛk — viṣaya-vacana
bhāgavate sei ṛk śloke nibandhana”
Translation:- In the Vedānta-sūtra, the purport of all Vedic knowledge is explained, and in Śrīmad-Bhāgavatam the same purport has been explained in eighteen thousand verses.
“ataeva brahma-sūtrera bhāṣya śrī-bhāgavata
bhāgavata-śloka, upaniṣat kahe ‘eka’ mata”
Translation:- Therefore it is to be concluded that the Brahma-sūtra is explained vividly in Śrīmad-Bhāgavatam. Also, what is explained in the verses of Śrīmad-Bhāgavatam has the same purport as what is explained in the Upaniṣads.
Then śrī caitanya mahāprabhu shows an example that the explanation of 1st verse of īśopaniṣada is given in a verse of śrīmada bhāgabatama 8.1.10
ātmāvāsyam idaṁ viśvaṁ
yat kiñcij jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
Translation:- Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.’
(CC Madhya 25/98-103)
But in the time of Baladeva Vidyābhūṣaṇa there was a debate between Ramanandi and Gaudiya vaishnavas in Galta, Jaipur. The Ramanandi vaishnavas of Galta told to the king of Jaipur that worshipping the Govinda dev deity prior to the worship of Narayana is not authorised in scripture, and also there is no mention of worship of radharani. So the vaishnavas of vrindavan asked Baladeva Vidyābhūṣaṇa to go there and prove the authenticity of gaudiya vaishnavism. During the debate, Sri Baladeva Vidyābhūṣaṇa defeated others by showing evidence from scriptures that śrīkṛṣṇa is the supreme personality of godhead and should be worshipped with srimati Radharani. When they were defeated they asked Baladeva Vidyābhūṣaṇa to show commentary of brahma sūtra and vedanta in supporting gaudiya vaishnava philosophy, which is known as Acintyabhedābhedavāda. But none of the gaudiya vaishnav acharyas wrote commentary on brahma sūtra and vedanta because śrīmada Bhāgabatama is the orginal commentary written by Vyāsadeba. So to prove the authenticity of gaudiya vaishnavism Srila Baladeva Vidyābhūṣaṇa wrote commentaries of Brahma sūtra, Bhagavada gītā, and all ten upanishads. But nowadays among the ten upanishad only the commentary of Ishopanishad by Baladev Vidyābhūṣaṇa is available.
In this edition the śrīmada Bhāgavatama commentary of upanishad is presented which is the orginal commentary written by Vyāsadeba as stated by śrī Caitanya mahāprabhū.
“cāri-veda-upaniṣade yata kichu haya।
tāra artha lañā vyāsa karilā sañcaya।।”
Translation:- Vyāsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniṣads and placed them in the aphorisms of the Vedānta-sūtra
“yei sūtre yei ṛk — viṣaya-vacana
bhāgavate sei ṛk śloke nibandhana”
Translation:- In the Vedānta-sūtra, the purport of all Vedic knowledge is explained, and in Śrīmad-Bhāgavatam the same purport has been explained in eighteen thousand verses.
“ataeva brahma-sūtrera bhāṣya śrī-bhāgavata
bhāgavata-śloka, upaniṣat kahe ‘eka’ mata”
Translation:- Therefore it is to be concluded that the Brahma-sūtra is explained vividly in Śrīmad-Bhāgavatam. Also, what is explained in the verses of Śrīmad-Bhāgavatam has the same purport as what is explained in the Upaniṣads.
Then śrī caitanya mahāprabhu shows an example that the explanation of 1st verse of īśopaniṣada is given in a verse of śrīmada bhāgabatama 8.1.10
ātmāvāsyam idaṁ viśvaṁ
yat kiñcij jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
Translation:- Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.’
(CC Madhya 25/98-103)
But in the time of Baladeva Vidyābhūṣaṇa there was a debate between Ramanandi and Gaudiya vaishnavas in Galta, Jaipur. The Ramanandi vaishnavas of Galta told to the king of Jaipur that worshipping the Govinda dev deity prior to the worship of Narayana is not authorised in scripture, and also there is no mention of worship of radharani. So the vaishnavas of vrindavan asked Baladeva Vidyābhūṣaṇa to go there and prove the authenticity of gaudiya vaishnavism. During the debate, Sri Baladeva Vidyābhūṣaṇa defeated others by showing evidence from scriptures that śrīkṛṣṇa is the supreme personality of godhead and should be worshipped with srimati Radharani. When they were defeated they asked Baladeva Vidyābhūṣaṇa to show commentary of brahma sūtra and vedanta in supporting gaudiya vaishnava philosophy, which is known as Acintyabhedābhedavāda. But none of the gaudiya vaishnav acharyas wrote commentary on brahma sūtra and vedanta because śrīmada Bhāgabatama is the orginal commentary written by Vyāsadeba. So to prove the authenticity of gaudiya vaishnavism Srila Baladeva Vidyābhūṣaṇa wrote commentaries of Brahma sūtra, Bhagavada gītā, and all ten upanishads. But nowadays among the ten upanishad only the commentary of Ishopanishad by Baladev Vidyābhūṣaṇa is available.
In this edition the śrīmada Bhāgavatama commentary of upanishad is presented which is the orginal commentary written by Vyāsadeba as stated by śrī Caitanya mahāprabhū.
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This book contains original mantras of svetasvatara upanishad in Sanskrit, simple translations
in English with the commentary of Ranga ramanuja acharya and english translation of the commentary and srimad bhagavatam commentary. (Sri Madhvacharya did not wrote any commentary on Svetasvatar upanishad)
Kena upanishad
Will be published soon
Katha upanishad
Will be published soon
Mundaka upanishad
Will be published soon
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