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Line 239: − + − + − + − + − + − + − + − − The Atman is individual self (soul). Brahman is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.<sup>[53][58]</sup> Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has grown". − − The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees. These texts state that the inmost core of every person is not the body, nor the mind, nor the ego, but ''Atman'' – "Soul" or "Self".<sup>[62]</sup> Atman is the spiritual essence in all creatures, their real innermost essential being.<sup>[63][64]</sup> It is eternal, it is ageless. Atman is that which one is at the deepest level of one's existence. − − ''Atman'' is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman'', while others state ''Atman'' is part of Brahman but not identical.<sup>[65][66]</sup> This ancient debate flowered into various dual, non-dual theories in Hinduism. − − The idea put forth by the Upanishadic seers that Atman and Brahman are One and the same is one of the greatest contributions made to the thought of the world. − − '''Manas''' − − Manas is also called as Prajna, Chitta, Samkalpa which has some vritti or state of existence. The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of mind and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of mind have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upaniṣads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on mind also are dense and deep in the Upanishads. − − Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4) <ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon. − − Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव " (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref> All this is the Mind itself". Isavasya refers to Manas in अनेजदेकं मनसो जवीयो ।<ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> in the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that Manas is the common ground for all imaginations and decisions.<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4, Brahmana 5])</ref> That mind is not consciousness but it is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind. − −
editing
==उपनिषद्विषयाः ॥ Upanishad Vishaya==
==उपनिषद्विषयाः ॥ Upanishad Vishaya==
The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" /> The central concepts found in the Upanishads involve the following aspects of Sanatana Dharma<ref name=":1" /><ref name=":22" /><ref name=":022">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>
The main subject of Upanishads is the discussion about Paramatmatattva. There are two kinds of Vidyas : Para (पराविद्या) and Apara (अपराविद्या). Of these Paravidya is supreme and is called Brahmavidya (ब्रह्मविद्या). Upanishads present the detailed discussion about Paravidya. Aparavidya is primarily related to Karmas, hence called Karmavidya (कर्मविद्या). The fruits of Karmavidya are perishable while the results of Brahmavidya are indestructable. Aparavidya may not lead one to Moksha (may lead to svarga and other worlds) but Paravidya always gives Moksha.<ref name=":42222" /> The central concepts found in the Upanishads involve the following aspects of Sanatana Dharma<ref name=":1" /><ref name=":22" /><ref name=":022">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College</ref>
*ब्रह्मन् ॥ Brahman (Supreme Being, Ultimate Reality)
*ब्रह्मन् ॥ [[Brahman]] (Supreme Being, Ultimate Reality)
*आत्मा जीवात्मा ॥ [[Atman (आत्मन्)|Atman]] or Jivatma (Self)
*आत्मा जीवात्मा ॥ [[Atman (आत्मन्)|Atman]] or Jivatma (Self)
*जीवःJ iva (Embodiment of Atman)
*जीवःJ iva (Embodiment of Atman)
Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि), etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.
Some terms which are well explained in the Upanishads include, Prkriti (प्रकृतिः), Purusha (पुरुषः), Paramatma (परमात्मा), Ishvara (ईश्वरः), Jivatma (जीवात्मा), Maya (माया), Brahman (ब्रह्मन्), Avidya (अविद्या), Indriyas (इन्द्रियानि), etc. From the root cause Prkriti the world came into being. Paramatma is Nitya, Puratana, Shasvata (Eternal) devoid of the cycles of birth and death. The Sharira or body is subjected to death and birth but Atma residing in it continues to exist. Just like butter is evenly distributed in milk so also Paramatma is all-pervading in the world. Just like the sparks arise out of fire so also the beings take shape from the Paramatma. Such aspects which are explained in Upanishads have widely developed in the Darshana shastras.
===उपनिषद्वैशिष्ट्यम् ॥ Upanishad Vaishishtyam ===
=== Brahman and Atman ===
Brahman and Atman are two concepts that are unique to Indian knowledge systems which are highly developed in the Upanishads.
==== Brahman ====
The word Brahman is used to represent the all pervading, ultimate reality without a second. The concept that brahman and jagat (world) are completely distinct from each other is dismissed and the tattva is explained. For example, Chandogya Upanishad describes the unity of Jiva and Brahman, in the form of conversation between [[Uddalaka and Shvetaketu (उद्दालकः श्वेतकेतुः च।)|Uddalaka and Shvetaketu]].
'''Atman'''
The Atman is individual self (soul) also called as Jivatma. The word ''Atman'' means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees. ''Atman'' is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Some state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with ''Atman'', while others state ''Atman'' is part of Brahman but not identical. This ancient debate flowered into various dual, non-dual theories in Hinduism. The idea put forth by the Upanishadic seers that Atman and Brahman are One and the same is one of the greatest contributions made to the thought of the world.
'''Manas'''
Manas is also called as Prajna, Chitta, Samkalpa which has some vritti or state of existence. The thinking nature of man has been understood as the very essence of human beings since ancient times in India. Serious searches for unravelling the mystery of mind and its impacts on life proved decisive in deepening the philosophical thoughts of human race making definite impacts upon the socio-cultural standards of life. Studies of mind have contributed much in the fields of arts and science. It is a matter of fact that all philosophical thoughts and knowledge systems in India spring out explicitly or implicitly from the Vedas. The Upaniṣads being an integral part of Vedas represent the philosophical zenith of the Vedic thoughts. The discussions on mind also are dense and deep in the Upanishads.
Aitareya Upanishad describes the origin of cosmic mind along with the origin of universe in a sequential manner. <blockquote>हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा । (Aite. Upan. 1.1.4) <ref>Aitareya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D All Adhyayas] )</ref></blockquote>A heart parted open and from it came the mind. from the internal organ, mind, came the Moon.
Thought becomes the power that triggers the process of creation driven by the supposition of a cosmic mind or cosmic intelligent behind creation. While Brhadaranyaka says एतत्सर्वं मन एव " (Brhd. Upan. 1.5.3)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_1a Adhyaya 1 Brahmana 5])</ref> All this is the Mind itself". Isavasya refers to Manas in अनेजदेकं मनसो जवीयो ।<ref>Isavasyopanishad ([https://sa.wikisource.org/wiki/%E0%A4%88%E0%A4%B6%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D All Mantras])</ref> in the context of Atman being faster than the mind. Here the speed is described as a property of mind. Brhdaranyaka further says that Manas is the common ground for all imaginations and decisions.<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_4p Adhyaya 4, Brahmana 5])</ref> That mind is not consciousness but it is a subtle form of matter like the body is expounded in the Chandogya Upanishad. Anna consumed is sorted in three ways post digestion. The grossest part becomes faeces; the middle component becomes flesh; the subtle ingredient becomes the mind.
===उपनिषद्वैशिष्ट्यम् ॥ Vaisishtyam ===
Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />
Although all Upanishads proclaim that the goal of human life, embroiled in the flow of samsara, is to attain Jnana that leads to Moksha, the ultimate paramapurushartha, each of the upanishads have their own special features about their siddhantas as follows <ref name=":22" />
#Katha discusses the doubts about post death path of a Jiva
#Aitareya upanishad establishes the characteristics of Brahma
#Brhadaranyaka gives the paths to higher worlds
#Katha discusses the doubts about post death path of a Jiva.
#Shvetasvatara says Jagat and Paramatma are Maya.
#Shvetasvatara says Jagat and Paramatma are Maya.
#Mundakopanishad stressed the fact that the whole Universe is nothing but Parabrahma
#Mundakopanishad stressed the fact that the whole Universe is nothing but Parabrahma
#Isavasya defines that a Jnani is one who sees Self and Paramatma pervading the world.
#Isavasya defines that a Jnani is one who sees Self and Paramatma pervading the world.
#Prashnopanishad logically answers the questions regarding the nature of Atma.
#Prashnopanishad logically answers the questions regarding the nature of Atma.
#Mandukya upanishad proclaims Atman to be Brahman
#Mandukya upanishad proclaims Atman to be Brahman
The Upanishads include sections on certain siddhantas that have been the very foundation of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. For example, the Chandogya Upanishad includes one of the earliest known declaration of Ahimsa (non-violence) as an ethical precept. Discussion of other ethical premises such as Damah (temperance, self-restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest Upanishads and many later Upanishads. Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest Upanishad.
The Upanishads include sections on certain siddhantas that have been the very foundation of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. For example, the Chandogya Upanishad includes one of the earliest known declaration of Ahimsa (non-violence) as an ethical precept. Discussion of other ethical premises such as Damah (temperance, self-restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest Upanishads and many later Upanishads. Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest Upanishad.
=== Upanishad Mahavakyas ===
=== Mahavakyas ===
The Upanishads contain several ''mahā-vākyas'' or "Great Sayings" on the concept of Brahman:
The Upanishads contain several ''mahā-vākyas'' or "Great Sayings" on the the most unique concept of Brahman which is one of the knowledge treasures belonging to Bharatavarsha.
{| class="wikitable"
{| class="wikitable"
!Text
!Text
!Translation
!Translation
|-
|-
|'''अहं ब्रह्म अस्मि'''''aham brahmāsmi''
|'''अहं ब्रह्म अस्मि ॥''' ''aham brahmāsmi''
|Brihadaranyaka Upanishad 1.4.10
|Brihadaranyaka Upanishad 1.4.10
|"I am Brahman"
|"I am Brahman"
|-
|-
|'''अयम् आत्मा ब्रह्म'''''ayam ātmā brahma''
|'''अयम् आत्मा ब्रह्म ॥''' ''ayam ātmā brahma''
|Brihadaranyaka Upanishad 4.4.5
|Brihadaranyaka Upanishad 4.4.5
|"The Self is Brahman"
|"The Self is Brahman"
|-
|-
|'''सर्वं खल्विदं ब्रह्म'''''sarvam khalvidam brahma''
|'''सर्वं खल्विदं ब्रह्म ॥''' ''sarvam khalvidam brahma''
|Chandogya Upanishad 3.14.1
|Chandogya Upanishad 3.14.1
|"All this is Brahman"
|"All this is Brahman"
|-
|-
|'''एकमेवाद्वितीयम्'''''ekam evadvitiyam''
|'''एकमेवाद्वितीयम् ॥''' ''ekam evadvitiyam''
|Chandogya Upanishad 6.2.1
|Chandogya Upanishad 6.2.1
|"That [Brahman] is one, without a second"
|"That [Brahman] is one, without a second"
|-
|-
|'''तत्त्वमसि'''''tat tvam asi''
|'''तत्त्वमसि ॥''' ''tat tvam asi''
|Chandogya Upanishad 6.8.7 et seq.
|Chandogya Upanishad 6.8.7 et seq.
|"Thou art that" ("You are Brahman")
|"Thou art that" ("You are Brahman")
|-
|-
|'''प्रज्ञानं ब्रह्म'''''prajnānam brahma''
|'''प्रज्ञानं ब्रह्म ॥''' ''prajnānam brahma''
|Aitareya Upanishad 3.3.7
|Aitareya Upanishad 3.3.7
|"Knowledge is Brahman"
|"Knowledge is Brahman"
|}'''Atman'''
|}'''Illusion'''
'''Illusion'''
''Main article: Maya (illusion)''
''Main article: Maya (illusion)''