Skanda Upanishad – Unity of Shiva and Vishnu (Krishna Yajurveda)
The Skanda Upanishad of the Krishna Yajurveda reveals the profound Vedantic teaching that the individual soul (Jiva) is none other than Shiva, the supreme consciousness. The Upanishad also explains the spiritual unity of Shiva and Vishnu, declaring that both are manifestations of the same Parabrahman.
1. Invocation to Mahadeva
The Upanishad begins with a prayer to Mahadeva, the Lord of the gods. Through a small portion of His grace, the seeker becomes filled with knowledge (Vijnana) and realizes the blissful nature of the Self.
2. Destruction of the Antahkarana
The internal instruments of mind, intellect, ego, and memory collectively known as Antahkarana veil the true Self. When these limitations are destroyed, pure consciousness alone remains.
3. Achyuta – The Witness of All
Achyuta, the indestructible Vishnu, is described as the witness of both conscious and inert existence. He is the embodiment of pure knowledge.
4. Shiva and Vishnu are One
The Upanishad boldly declares that Mahadeva and Vishnu are not different. The heart of Vishnu is Shiva and the heart of Shiva is Vishnu. This unity reveals the non-dual nature of Brahman.
5. Jiva and Shiva
Just as rice is hidden within paddy covered by husk, the divine nature of Shiva is hidden within the individual soul (Jiva) due to the covering of karma.
6. Liberation from Karma
When karma is destroyed, the soul becomes Sadasiva. As long as karmic bondage exists, the individual remains a Jiva.
7. The Body as a Temple
The body is described as the divine temple and the indwelling Self is the supreme deity. True worship lies in realizing the divine presence within.
8. Inner Worship and Meditation
Meditation is defined as freedom from sensual distractions. True purification comes from removing the impurities of the mind.
9. Life of the Wise Seeker
The wise seeker lives simply, accepting alms, dwelling in solitude and constantly contemplating the non-dual Brahman.
10. Vision of the Supreme Light
The enlightened sages perceive the supreme light of Brahman as clearly as the eye sees objects in the sky. They praise the eternal abode of Vishnu, which is the ultimate state of liberation.
Conclusion
The Skanda Upanishad teaches the unity of Shiva, Vishnu, and the individual soul. By transcending ignorance, purifying the mind, and realizing the Self as Brahman, one attains liberation and eternal bliss.
SKANDA UPANISHAD OF
KRISHNA-YAJURVEDA
OM. O Mahadeva (Lord of Devas), I am indestructible through a small portion of Thy grace. I am replete with Vijnana. I am S'iva (Bliss).
What is higher than It? Truth does not shine as such on account of the display of the Antahkarana (internal organs). Through the destruction of the Antahkarana, Hari abides as Samvit (Consciousness) alone. As I also am of the form of Samvit, I am without birth. What is higher than It?
All inert things being other (than Atma) perish like dream. That Achyuta (the indestructible or Vishnu), who is the seer of the conscious and the inert, is of the form of Jnana.
He only is Mahadeva. He only is Maha-Hari (Mahavishnu). He only is the Jyotis of all Jyotish (or Light of all lights). He only is Parameswaran. He only is Parabrahman. That Brahman I am. There is no doubt (about it). Jiva is S'iva. S'iva is Jiva.
That Jiva is S'iva alone. Bound by the husk, it is paddy; freed from the husk, it is rice. In like manner, Jiva is bound (by karma). If karma perishes, he (Jiva) is Sadas'iva. So long as he is bound by the bonds of karma, he is Jiva.
If freed from its bonds, then he is Sadas'iva. Prostrations on account of S'iva who is of the form of Vishnu, and on account of Vishnu who is of the form of S'iva. The heart of Vishnu is S'iva. The heart of S'iva is Vishnu.
As I see no difference (between these two), therefore to me are prosperity and life. There is no difference--between S'iva and Kes'ava (Vishnu). The body is said to be the divine temple. The S'iva (in the body) is the God Sadas'iva (in the temple).
Having given up the cast-off offerings of Ajnana, one should worship Him with the thought "I am He". To see (oneself) as not different (from Him) is (jnana) wisdom.
To make the mind free from sensual objects is dhyana (meditation). The giving up of the stains of the mind is Snana (bathing). The subjugation of the senses is Soucha (cleansing). The nectar of Brahman should be drunk.
For the upkeep of the body, one should go about for alms and eat. He should dwell alone in a solitary place without a second. He should be with the sole thought of the non-dual One. The wise person who conducts himself thus attains salvation.
Prostrations on account of S'rimat Param-Jyotis (Supreme Light) abode! May prosperity and long life attend (me). O Narasimha! O Lord of Devas! through Thy grace, persons cognize the true nature of Brahman that is unthinkable, undifferentiated, endless, and immutable, through the forms of the Gods, Brahma, Narayana, and S'ankara.
Like the eye (which sees without any obstacle the things) spread in the Akas', so the wise always see the supreme abode of Vishnu. Brahmans with divine eyes who are always spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishnu. This is the teaching of the Vedas for salvation.
Thiss is the
Upanishad.