. The first will be the examination of the Upanisads and the Brahmanical renouncer. The contents of the Upanisads include the dispensability of ritual, esoteric knowledge and the attainment of freedom and immortality through a process of concentration and spiritual interiorisation. This expanding religion of the Upanisads is classified as Jnanamanga or the way of knowledge this is rather a strong contrast to the Karmamarga, the way of works - i.e ritual sacrifice - that is seen in the Samhitas and Brahmanas. This esocteric knowledge is like a secret doctrine, only conveyed through a teacher, student relationship, this is emphasised by the etymology of the word Upanisads. Upa - closely, ni- down and sad - sit, i.e this implies a student sitting at the foot of a teacher or guru, a sort of individual study, ( this form of teaching seems to be a common practise throughout all renouncer sects). This knowledge that we find in the Upanisads is not something that is suposed to be grasped in concept, - only in realisation. The Upanisads, is merely a means of knowing reality, not to teach it. Jnana (knowledge) is essentially a revelation to the individual, not an instruction imposed upon one. The Upanisads illustrate the different stages of realising this knowledge, of which there are four. This first and lowest state of this realisation is jagarita-sthara this stage might been known as the normal state - where one is bound to temporal and spatial existence, to the laws of the physical universe, rational thought and perceptions. The second stage is svapna-sthana , this is considered a sort of dream state, one is no longer bound to the physical world, space and time. The third stage susputi - this constitutes a dreamless and blissful sleep, but there is no consciousness of this state. The final stage is Turiya, this brings about supreme consciousness of consciousness, cessation of all movements, complete freedom and knowledge of...
