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Line 248: − Two different types of the non-dual Brahman-Atman are presented in the Upanishads, according to Mahadevan.<sup>[120]</sup> The one in which the non-dual Brahman-Atman is the all inclusive ground of the universe and another in which empirical, changing universe is a form of ''Maya'', often translated as "illusion".+ − The Upanishads describe the universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakṛti (the temporary, changing material world, nature).<sup>[67]</sup> The former manifests itself as Ātman (Soul, Self), and the latter as Māyā. The Upanishads refer to the knowledge of ''Atman'' as "true knowledge" (''Vidya''), and the knowledge of ''Maya'' as "not true knowledge" (''Avidya'', Nescience, lack of awareness, lack of true knowledge).<sup>[68]</sup>+ − + + + + + + + Line 283:
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Line 323: − − The Upanishads contain four sentences, the Mahāvākyas (Great Sayings), which were used by Shankara to establish the identity of Atman and Brahman as scriptural truth: − *"Prajñānam brahma" - "Consciousness is Brahman" (Aitareya Upanishad)<sup>[145]</sup> − *"Aham brahmāsmi" - "I am Brahman" (Brihadaranyaka Upanishad)<sup>[146]</sup> − *"Tat tvam asi" - "That Thou art" (Chandogya Upanishad)<sup>[147]</sup> − *"Ayamātmā brahma" - "This Atman is Brahman" (Mandukya Upanishad)<sup>[148]</sup> − Although there are a wide variety of philosophical positions propounded in the Upanishads, commentators since Adi Shankara have usually followed him in seeing idealist monism as the dominant force.<sup>[149][note 9]</sup>
→माया ॥ Illusion
==== माया ॥ Illusion ====
==== माया ॥ Illusion ====
The Divine Power or Shakti (शक्तिः), the will of Ishvara, His power in making the Jagat manifest, as says Smrti, is called Maya (माया). A feminine principle Maya is inseparable from Ishvara (Conditioned Brahman).<ref name=":022" /><blockquote>परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः ॥ ४९ ॥ (Devi. Bhag. 6.15.49)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AB Skanda 6 Adhyaya15])</ref></blockquote>Just like Paramatma (the Self) is the Parashakti (Supreme Force) and both are always in perfect Oneness (united); their Forms are not different. When such a knowledge arises, then the Jivas can be free from all sins and faults and blemishes. Their unity is like that of the moon and the moonlight or that of the fire and its power to burn, says Nilakantha, commenting on this sloka.<ref name=":022" /><blockquote>तस्य चेच्छास्म्यहं दैत्य सृजामि सकलं जगत् । स मां पश्यति विश्वात्मा तस्याहं प्रकृतिः शिवा ॥ ३६ ॥ (Devi. Bhag. 5.16.36)<ref>Devi Bhagavatam ([https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%AB/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%AC Skanda 5 Adhyaya 16])</ref></blockquote>I am the Iccha (will) of Him (Purusha), o Daitya, I created the whole universe. He the Universal Self beholds me and I am His auspicious Nature (Prakrti).
In Adhyatma Ramayana She is described as having two forms.<blockquote>राम माया द्विधा भाति विद्याऽविद्येति ते सदा । (Adhy. Rama. 3.3.32).</blockquote>O Rama! Maya manifests in dual forms, these ever are Vidya and Avidya.
In the Upanishads, Māyā is the perceived changing reality and it co-exists with Brahman which is the hidden true reality.<sup>[71][72]</sup> ''Maya'', or "illusion", is an important idea in the Upanishads, because the texts assert that in the human pursuit of blissful and liberating Self-knowledge, it is ''Maya'' which obscures, confuses and distracts an individual.<sup>[73][74]</sup>
While though inseparable from the Paramatma, when turned towards Him, she is called Vidya or Mahavidya, the Supreme Knowledge which leads a Jiva to Him (moksha). When turned away from Him, toward the worldly aspects, she is called Avidya or Mahamaya, the Great Illusion (the lack of true knowledge) which permeates in the Mulaprakrti and remains inseparable from it.<ref name=":022" />
This Mulaprakrti or Prakrti
The Upanishads describe the visible universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and Prakrti. The Upanishads refer to the knowledge of ''Atman'' as "true knowledge" (''Vidya''), and the knowledge of ''Maya'' as "not true knowledge" (''Avidya'', Nescience, lack of awareness, lack of true knowledge).
In the Upanishads, Māyā is the perceived changing reality and it co-exists with Brahman which is the hidden true reality.<sup>[71][72]</sup> ''Maya'', or "illusion", is an important idea in the Upanishads, because the texts assert that in the human pursuit of blissful and liberating Self-knowledge, it is ''Maya'' which obscures, confuses and distracts an individual.
===उपनिषद्वैशिष्ट्यम् ॥ Vaisishtyam ===
===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" />
|The Atma is Brahman
|The Atma is Brahman
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|सत्यं ज्ञानमनन्तं ब्रह्मा '''॥'''
|'''सत्यं ज्ञानमनन्तं ब्रह्मा ॥'''
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Shankara in his discussions of the Advaita Vedanta philosophy referred to the early Upanishads to explain the key difference between Hinduism and Buddhism, stating that Hinduism asserts "Atman (Soul, Self) exists", while Buddhism asserts that there is "no Soul, no Self".<sup>[76][77][78]</sup>
Shankara in his discussions of the Advaita Vedanta philosophy referred to the early Upanishads to explain the key difference between Hinduism and Buddhism, stating that Hinduism asserts "Atman (Soul, Self) exists", while Buddhism asserts that there is "no Soul, no Self".<sup>[76][77][78]</sup>
'''Dvaita'''
'''Dvaita'''