Philosophy of the Upnishads

The Upnishads are the concluding part of the Vedas, therefore, they are called Vedanta (end of Vedas)
too. The Upnishads are called Vedanta in the sense that they the gist of teachings of the Vedas. They are the
root of all the Vedas.
An analysis of the word Upnishad shows that it is coined with combination of Up, Ni and Sad. Here
Up means Near, Ni means Faith and Sad means To sit. Thus, Upnishad means A disciple’s sitting faithfully near
the Master for the sermon. Shankar has told the meaning of the Upnishad is the knowledge of Brahma. This is
the learning which on studying man loses illusion and attains truth.
The number of the Upnishads is usually said to be 108. Out of these only ten are prominent – Isa,
Kena, Prasna, Katha, Kandukya, Taitiiriya, Aitareya, Mundaka. Chhondogya and Vrihdaranyak.
Difference in Ideologies between the Upnishadas and the Vedas
The Karma (action) is basis of the Vedas. The methods of yagnas have been described in the Vedas,
but basis of the Upnishadas is the knowledge. The objective of the Upnishadas is to focus on reflection related
to life. Several opinions have been propounded in the Upnishads about the supreme element. The Upnishadas
are basically philosophy in which serious philosophical investigation is found.
The sages of the Vedas are polytheists. They happen to see the nature and begin to regard various
forms of the nature as subjects of the worship.
The Upnishadas have important place in the history of Indian philosophy. The Upnishadas are the
source of various schools of Indian philosophy. The basic form of the Buddhist philosophy Anatmvada is found
in the Kathopnishadas where it is said that suspicion prevails whether human being lives after death or not. The
sentences of the Upnishadas, ‘Sarvadukham’ as the basis of the Buddha’s Dukhvad and ‘Sarvakshanika
kshanikam’ of the ‘Kshanikavada’ can be found.The description of Trigunamayi nature is found in Shwetambar
Upnishada. In the same Upnishad the Ashtang Marg of Yoga is found. The idea of Nirgun Brahma of Shankar
is found Chhandogya Upnishada.In the same Upnishada the principle of Shankar’s Atman and Brahma is
found. The principle of illusionism (Mayavad) can be found sporadically. Like Shankar’s, the philosophy of
Ramanujan is also based on the Upnishada. Hence the seeds of all Indian philosophy lie the Upnishadas. The
Upnishadas have been a perennial source of inspiration for Indian and Western philosophers.
The Indian philosophy is mainly spiritually inclined. The Upnishadas represent spiritualism of Indian
philosophy. The importance of Upnishada philosophy will survive as long as the stream of spiritualism flows in
the Indian philosophy.
Brahman – Thought
According to the Upnishadas the Brahman is the supreme element. It is the only power. It is the
essence of the universe. It is soul of the universe. The word Brahman has its root in conjugation ‘Vriha’ which
means ‘to grow’ or ‘to develop’. The Brahma is considered as the causation of the world. It originates the
world and finally it disappears in it. Thus, the Brahman is basis of the world.
Two forms of the Brahman are accepted in the Upnishadas. They are – 1 Para Brahman 2. Apara
Brahman. Para Brahaman is infinite, nirgun (devoid of memory, formless), indiscriminate, nishprapanchaya
(transcendent) and , Apara Brahman is finite, sagun (with form), distinctive and immanent. Para Brahman is
formless while Apara Brahman is concrete. Para Brahman is steady while Apara Brahman is unsteady. Para
Phylosophy
(2)
Brahman has been interpreted saying ‘Neti Neti (neither this nor that), while Apara Brahman has been inter
preted as ‘Iti – Iti (Here – Here). The Para Brahman was called Absolute and the Apara Brahman was called
God. As a matter of fact, the Para Brahman and the Apara Brahman are two aspects of the same Absolute
(Brahman). The Brahman of the Upnishads is one and unique. It is devoid of duality. It has no discrimination
between knower and known. Only one is true. Diversity is visible in consequence of ignorence. Thus the
interpretation of the Brahman (Absolute) of the Upnishadas can be termed as Monistic.
The Brahman is beyond time. It is eternal and forever. It is not under subordination of time. Though the
Brahman is beyond time, yet is not the base of time. In spite of being the master of the past and the future, it is
beyond Trikaal (present, past, future). The Brahman is devoid of the characteristics of Dik. In the Upnishada it
is said about the Brahman that it is smaller than atom and greater than anything. It is not confined to any
direction. Thus, in spite of being beyond of Dik, it is the basis of Dik.
In the Upnishada, the Brahman has been called immovable. It is dynamic despite being immovable.
Though it is steady yet is moves. It is immovable but keeps all going. Realistically, it is static but practically it
is dynamic. The Brahman is beyond causation, therefore, it is not subject to changes. It is undecaying,
immortal. The change is false. In spite of being devoid of cause, it is the basis of this world. The Brahman
has been regarded to be knowledge.
In the Upnishada , an emphasis has been laid on prohibitive interpretation of the Brahman. In
Vrihadaranyaka Upnishada the principle of Neti – Neti has been propounded. Yagyavalakya has said, ‘ Neti –
Neit Brahman is neither this nor that’. We can only say what the Brahman is not , we cannot say what it is. The
Brahman has been interpreted in negative words in Vrihadaranyak Upnishada – It is not gross, not micro, not
small, not large, not shadow causing, not darkening. It is beyond taste and smell. It is devoid of eye and ear. It
lacks voice, breathing. It has neither in nor out in it. In Taithriya Upnishadthe Brahman has been called Vani
(speech) and termed beyond the mind. Thus, through the principle of ‘Neti – Neti – neither this nor that’ the
indescribability or inexpressibility is realized. It will be illusive to draw conclusion from indescribability of the
Brahman that the Brahman is untrue. Neti- Neti negates the attributes of the Brahman not the Brahman itself.
The Brahaman is infinite. It is devoid of all the borders but it will be altogether wrong to say that the
Brahman is unknowable. In the Upnishadas the Brahman has been said the basis of knowledge. It is not the
issue of knowledge. Though the Brahman has been called Nirgun (formless ) in the Upnishadas, yet it will be
improper to conclude that the Brahman is devoid of qualities. Three form characteristics of the Brahman have
been described. These are Vishuddha Sat (pure truth), Vishuddha Chit (pure mind) and Vishuddha Anand
(pure bliss). The Sat (truth), Chit (mind) and Anand (bliss) found in the practical world are not the Sat, Chit and
Anand of the Brahman. The Sat (truth) of the Brahman is beyond the world truth. Its mind is beyond the
distinction of knower and knowable. The Brahman is by nature Sat, Chit and Anand. Therefore, the Brahman
has been addressed in the Upnishada as ‘Sachchidanand’.
Jiva and Atman (Soul)
Atman has been believed as the supreme element in Upnishadas. In fact, Atman and Brahman are
integral. In the Upnishads, an emphasis has been laid on the integrity of Atman and Brahman. The expressions
like ‘Twam Masi (You are the same), ‘Aham Brahmasmi (I am Brahman) lay an emphasis on unity of Atman
and Brahman. Atman is originally consciousness. It is the knower not the known. The basis of original con
sciousness has been called Atman. It is etearnal and omnipresent. Reflection on the Atman is the central point
of the Upnishadas. This is the reason a comprehensive interpretation of Atman is inherent in the Upnishads. ‘
Atman is free or unaffected from decandance, disease and death. Its is unaffected from sins. The Atman is
unaffected from sorrow, hunger and thirst.’ ‘ Real Atman is self consciousness, a witness, self-illumined. It is
self proved. It is the light of lights. This Atman is the basis of three states. One who happens to know this
Atman, all his wishes are fulfilled.’ In the above description four states of Atman have been believed –
1. Bodily Self
2. Empirical Self
3. Transcendental Self
4. Absolute Self
(3)
According to the Upnishadas there is a difference between Jiva and Atman. Jiva is an individual self
while Atman is the Supreme Self. According to the Upnishadas Jiva and Atman dwell in the same body like
darkness and light. Jiva undergoes the consequence of the Karmas (action) an experiences the happiness and
sorrow. Contrary to it, Atman is the Supreme and Jiva is ignorent. In consequence of ignorence, it (jiva) has to
face bondage or suffering. Atman has knowledge. After having knowledge of Atman, the Jiva gets rid of sorrow
and bondage. Jivatma ( the individual self) acquires virtues or sins as per the karmas (actions) and undergoes
their fruits. But Atman is beyond all karmas and virtues and sins. In spite of remaining in Jiva, it does not suffer
the consequences of its action. Atman is an indifferent witness of the consequences of the action of Jivatma.
In the Upnishads light has been thrown on the form of Jivatma. It is different from body, mind, intellect
and beyond them. It is the knower, doer and sufferer. It is reborn. The rebirth occurs as per the karmas
(actions). The Upnishadas hint four states of the Jivatma.
1. Waking state
2. Dreaming state
3. Sleeping state (Susupti)
4. Samadhi state (Turiya)
In the waking state Jivatma is called the ‘world’. It enjoys the worldly things through external sense
organs.
In the dreaming state, Jivatma is called ‘Taijas’. It knows internal minutes things and enjoys them.
In the sleeping state, Jivatma is known as ‘Pragya’ which is present as a pure mind. In this state, it does
not see the internal or external things.
The state of Turiya (Samadhi) is the Brahman. Thse states of Atman have been described in the
Mandukya Upnishada.
In Taittiriya Upnishada there is a description of five bodies of the Jiva –
1. The gross body has been called as the Annamay Kosh. It depends on food
(foodgrains).
2. Pranmay Kosha (energy body) which lies in the Annamay Kosha. It is formed of the energy or
movement giving powers in the body. It is based on the prana.
3. Manomay Kosh (mind body – It lies inside the Pranmay Kosha. It depends on the mind. It bears
selfish desires.
4. Vigyanmay Kosha (knowledge body) – It lies in Manomay Kosha. It is based on the in tellect. It has
the knowledge to distinct the knower from the known.
5. Anandmay Kosh (bliss body)- It lies in the Vigyanmay Kosha. It is pure consciousness which is free
from the distinction between the knower and the known. Bliss dwells here. It is altruistic and complete. It is the
gist of the Atman not of the body. This is the Brahman. Jivatma gets rid of the bondage with this realization or
knowledge of the Atman. Direct experience is the basis of this knowledge.
Since the real form of the Atman is blissful, the Atman is called Sachchidananda. The Atman is an
amalgamation of pure truth, pure mind and blissfuness. It is clear from analysis of various states of the Atman
that it is Truth + Mind + Bliss.