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#Shaiva siddhanta

#Shaiva siddhanta

#Shakta siddhanta

#Shakta siddhanta

===वैशिष्ट्यम् ॥ Special Attribute ===

===वैशिष्ट्यम् ॥ Speciality of Upanishads ===

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

#Katha discusses the doubts about post death path of a Jiva

#Aitareya upanishad establishes the characteristics of Brahma

#Aitareya upanishad establishes the characteristics of Brahma

The Upanishads include sections on certain siddhantas that have been at the 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.

Worship of the nature and devatas such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others becomes internalized in the Upanishads to the meditation on the supreme, immortal and formless Brahman-Atman. Devatas are declared to be everywhere, as the innermost being of each human being and within every other living creature.  What was One reality or ''ekam'' sat'' of ''the Vedas becomesthe ekam eva advitiyam'' or "the one and'' only and sans a second" in the Upanishads. Brahman-Atman and Self-realization develops, in the Upanishad, as the means to moksha (liberation, freedom in this life or after-life).

It is the 40th Adhyaya of Madhyandina Shatapatabrahmana (माध्यन्दिन-शतपथ-ब्राह्मणम्) of Shukla Yajurveda. This whole world, abounding with movable and immovable objects, is all-pervaded by Ishvara, created by Him, complete with His presence. Just like the

The Kaushitaki Upanishad asserts that "external rituals such as Agnihotram offered in the morning and in the evening, must be replaced with inner Agnihotram, the ritual of introspection", and that "not rituals, but knowledge should be one's pursuit".^[44]

'''Brahman'''

The Mundaka Upanishad declares how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works.^[45] Mundaka thereafter asserts this is foolish and frail, by those who encourage it and those who follow it, because it makes no difference to man's current life and after-life, it is like blind men leading the blind, it is a mark of conceit and vain knowledge, ignorant inertia like that of children, a futile useless practice.^[45][46]  

Brahman and Atman are two concepts that are unique to Indian knowledge systems which are highly developed in the Upanishads. 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. Kathopanishad says <ref name=":1" /><blockquote>यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १० ॥</blockquote><blockquote>मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११ ॥ (Kath. Upan. 2.1.11)<ref>Kathopanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 2, Valli 1])</ref></blockquote>Summary : The entity that exists in all beings from Brahma down to immovable and appears as non- Brahman owing to limiting factors (Jiva) is different from Supreme Brahman is subject to birth and death. What indeed is here, is there and what is there is here. He who sees as though there is difference between the two, goes from death to death. This is to be attained through the Manas only. There is no diversity between the Self and Supreme Brahman.<ref>Swami Gambhirananda (1989 Second Edition) ''[https://archive.org/details/EightUpanishadsWithSankarabhashyamSwamiGambhiranandaVol11989/page/n198 Eight Upanishads, Volume 2 (Isa, Kena, Katha,and Taittriya)]'' Calcutta: Advaita Ashrama</ref>

The opposition to the ritual is not explicit in the oldest Upanishads. On occasions, the Upanishads extend the task of the Aranyakas by making the ritual allegorical and giving it a philosophical meaning. For example, the Brihadaranyaka interprets the practice of horse-sacrifice or ''ashvamedha'' allegorically. It states that the over-lordship of the earth may be acquired by sacrificing a horse. It then goes on to say that spiritual autonomy can only be achieved by renouncing the universe which is conceived in the image of a horse.^[86]

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.^[53][58] 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".

In similar fashion, Vedic gods such as the ''Agni'', ''Aditya'', ''Indra'', ''Rudra'', ''Visnu'', ''Brahma'' and others become equated in the Upanishads to the supreme, immortal and incorporeal Brahman-Atman of the Upanishads, god becomes synonymous with Self, and is declared to be everywhere, inmost being of each human being and within every living creature.^[48][49][50] The one reality or ''ekam'' sat'' of the Vedas becomes the ''ekam eva advitiyam'' or "the one and'' only and sans a second" in the Upanishads.^[86] Brahman-Atman and Self-realization develops, in the Upanishad, as the means to moksha (liberation, freedom in this life or after-life).

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".^[62] Atman is the spiritual essence in all creatures, their real innermost essential being.^[63][64] 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.^[65][66] This ancient debate flowered into various dual, non-dual theories in Hinduism.  

 

 

 

 

''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.^[65][66] This ancient debate flowered into various dual, non-dual theories in Hinduism. The Brahmasutra by Badarayana (~ 100 BCE) synthesized and unified these somewhat conflicting theories, stating that Atman and Brahman are different in some respects particularly during the state of ignorance, but at the deepest level and in the state of Self-realization, Atman and Brahman are identical, non-different.^[65]

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.

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'''

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.  

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.  

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>  

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.

'''Illusion'''

'''Illusion'''