Upanishads (उपनिषदः)

The Vedas have been sub classified into – the Samhitas, the Aranyakas, the Brahmanas and the Upanishads. The Samhitas are sometimes identified as karma-kanda (कर्म खण्ड, action/ritual-related section), while the Upanishads are identified as jnana-kanda (ज्ञान खण्ड, knowledge/spirituality-related section). The Aranyakas and Brahmanas are variously classified, sometimes as the ceremonial karma-kanda, other times (or parts of them) as the jnana-kanda.

Another opinion states: "The Samhitas and the Brahmanas form the Karma-Kanda segment of the Vedas. They are apparently concerned with the ceremonial rites and rituals. The Aranyakas and the Upanishads form the Gyan-Kanda segment of the Vedas. They explicitly focus on the philosophy and spiritualism.

The Upanishads are the concluding segments, available at the end of the Vedas, hence they are referred to as the Vedanta. The word Vedanta is a compound word made up of two Sanskrit words: ‘Veda’ and  ‘Anta’. The word ‘anta’ means an end. The Vedanta essentially refers to the philosophy pronounced in the Upanishads, the final parts of the Vedas. Vedanta broadly covers the philosophy enunciated by the holy Scriptural Trinity – the Upanishads, the Brahma-Sutra and the Bhagavad Gita.

Most of the Upanishads are in forms of dialogues between a master and a disciple. In Upanishads, a seeker raises a topic and the enlightened guru satisfies the query aptly and convincingly.  The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads, and "Know your Ātman" their thematic focus. The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.

There are more than 200 Upanishads but there are 10 Principal or Mukhya Upanishads. Some traditions accept 12 Upanishads and some even consider 13.

The 10 Mukhya Upanishad on which Adi Sankara commented are:

1. Aitareya Upanishad (Rig Veda)
2. Chhandogya Upanishad (Saama Veda)
3. Kena Upanishad (Saama Veda)
4. Katha Upanishad (Yajur Veda)
5. Taittiriya Upanishad (Yajur Veda)
6. Isha Upanishad (Yajur Veda)
7. Brhadaranyaka Upansihad (Yajur Veda)
8. Parshna Upanishad (Atharva Veda)
9. Mundaka Upanishad (Atharva Veda)
10. Mandukya Upanishad (Atharva Veda)

Some scholars consider the Upanishads as the extended portions of the Aranyakas or the Brahmanas. For e.g., Brihdaranyaka Upanishad is considered to be the final chapter of the Shat-Patha Brahmana. Some scholars treat the Vedas and the Upanishads altogether separately.

The Upanishads are the concluding portions of the Vedas which discuss philosophical issues. They are the essence of the Vedas containing their knowledge aspects. The philosophy of the Upanishads occupies the highest pedestal in the spiritual knowledge. They speak about the identity of the Supreme Eternal Soul, the Brahman, the individual soul, the Atman, their mutual relationship, the Universe (jagat) and man’s place in it. In short they deal with Jiva, Jagat and Jagadishwara and ultimately the path to human salvation (mokṣa or mukti).

More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads. The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and Aranyakas and were, for centuries, memorized by each generation and passed down verbally. The early Upanishads all predate the Common Era, some in all likelihood pre-Buddhist (6th century BCE), down to the Maurya period.Template:Sfn Some Upanishads continued to be composed through the early modern and modern era,Template:Sfn though often dealing with subjects which are unconnected to the Vedas.

Along with the Bhagavad Gita and the Brahmasutra, the mukhya Upanishads (known collectively as the Prasthanatrayi)Template:Sfn provide a foundation for the several later schools of Vedanta, among them, two influential monistic schools of Hinduism.Template:RefnTemplate:RefnTemplate:Refn

With the translation of the Upanishads in the early 19th century they also started to attract attention from a western audience. Arthur Schopenhauer was deeply impressed by the Upanishads and called it "the production of the highest human wisdom". The 19th-century transcendentalists noted the influence of the Upanishads in western philosophy.Template:Sfn

Etymology

The Sanskrit term Upaniṣad (u = at, pa = foot, nishat =sitting down) translates to "sitting at the foot/feet of", referring to the student sitting down near the teacher while receiving esoteric knowledge.

Shri Adi Shankara explains in his commentary on the Kaṭha and Brihadaranyaka Upanishad that the word means Ātmavidyā, that is, "knowledge of the Self", or Brahmavidyā "knowledge of Brahma". Other dictionary meanings include "esoteric doctrine" and "secret doctrine". The word appears in the verses of many Upanishads, such as the fourth verse of the 13th volume in first chapter of the Chandogya Upanishad.

Development

Authorship

The authorship of most Upanishads is uncertain and unknown. Radhakrishnan states, "almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanishads". The various philosophical theories in the early Upanishads have been attributed to famous sages such as Yajnavalkya, Uddalaka Aruni, Shvetaketu, Shandilya, Aitareya, Balaki, Pippalada and Sanatkumara.Template:Sfn Women, such as Maitreyi and Gargi participate in the dialogues and are also credited in the early Upanishads.

There are exceptions to the anonymous tradition of the Upanishads and other Vedic literature. The Shvetashvatara Upanishad, for example, includes closing credits to sage Shvetashvatara, and he is considered the author of the Upanishad. Scholars believe that early Upanishads, were interpolated and expanded over time, because of the differences within manuscripts of the same Upanishad discovered in different parts of South Asia, differences in non-Sanskrit version of the texts that have survived, and differences within each text in terms of the meter, the style, the grammar and the structure. The texts as they exist now is believed to be the work of many authors.

Chronology

Scholars are uncertain about the exact centuries in which the Upanishads were composed.Template:Sfn The chronology of the early Upanishads is difficult to resolve and different philosophers and Indologists have given different definitions and commentaries on the various Bharatiya sages,

Patrick Olivelle gives the following chronology for the early Upanishads, also called the Principal Upanishads:Template:Sfn

• The Brhadaranyaka and the Chandogya are the two earliest Upanishads. They are edited texts, some of whose sources are much older than others. The two texts are pre-Buddhist; they may be placed in the 7th to 6th centuries BCE, give or take a century or so.Template:SfnTemplate:Sfn
• The three other early prose Upanisads—Taittiriya, Aitareya, and Kausitaki come next; all are probably pre-Buddhist and can be assigned to the 6th to 5th centuries BCE.
• The Kena is the oldest of the verse Upanisads followed by probably the Katha, Isa, Svetasvatara, and Mundaka. All these Upanisads were composed probably in the last few centuries BCE.
• The two late prose Upanisads, the Prasna and the Mandukya, cannot be much older than the beginning of the common era.Template:Sfn

Stephen Phillips places the early Upanishads in the 800 to 300 BCE range. He summarizes the current Indological opinion to be that the Brhadaranyaka, Chandogya, Isha, Taittiriya, Aitareya, Kena, Katha, Mundaka, and Prasna Upanishads are all pre-Buddhist and pre-Jain, while Svetasvatara and Mandukya overlap with the earliest Buddhist and Jain literature.

The later Upanishads numbering about 95, also called minor Upanishads, are dated from the late 1st-millennium BCE to mid 2nd-millennium CE.Template:Sfn Gavin Flood dates many of the twenty Yoga Upanishads to be probably from the 100 BCE to 300 CE period.Template:Sfn Patrick Olivelle and other scholars date seven of the twenty Sannyasa Upanishads to likely have been complete sometime between the last centuries of the 1st-millennium BCE to 300 CE.Template:Sfn About half of the Sannyasa Upanishads were likely composed in 14th- to 15th-century CE.Template:Sfn

Geography

The general area of the composition of the early Upanishads was northern India, the region bounded on the west by the upper Indus valley, on the east by lower Ganges region, on the north by the Himalayan foothills, and on the south by the Vindhya mountain range. There is confidence about the early Upanishads being the product of the geographical center of ancient Brahmanism, comprising the regions of Kuru-Panchala and Kosala-Videha together with the areas immediately to the south and west of these.Template:Sfn This region covers modern Bihar, Nepal, Uttar Pradesh, Uttarakhand, Himachal Pradesh, Haryana, eastern Rajasthan and northern Madhya Pradesh.

While significant attempts have been made recently to identify the exact locations of the individual Upanishads, the results are tentative. Witzel identifies the center of activity in the Brihadaranyaka Upanishad as the area of Videha, whose king, Janaka, features prominently in the Upanishad.Template:Sfn

The Chandogya Upanishad was probably composed in a more Western than an Eastern location in Indian subcontinent, possibly somewhere in the western region of the Kuru-Panchala country.Template:Sfn Compared to the Principal Upanishads, the new Upanishads recorded in the Muktikā belong to an entirely different region, probably southern India, and are considerably relatively recent.Template:Sfn In fourth chapter of the Kaushitaki Upanishad, a location named Kashi (modern Varanasi) is mentioned.

Classification

Muktika canon: major and minor Upanishads

There are more than 200 known Upanishads, one of which, Muktikā Upanishad, predates 1656 CETemplate:Sfn and contains a list of 108 canonical Upanishads,Template:Sfn including itself as the last. The earliest ones such as the Brihadaranyaka and Chandogya Upanishads date to the early centuries of the 1st millennium BCE,Template:Sfn and the latest to around the mid 2nd-millennium CE during a period of Islamic invasions and political instability. Various scholars include the earliest 10, 11, 12 or 13 Upanishads as Mukhya (major) or Principal Upanishads, all composed in the 1st-milliennium BCE. The remainder 95 to 98 are called "minor Upanishads", and were likely composed between the last centuries of the 1st-millennium BCE and about mid 2nd-millennium CE.Template:SfnTemplate:Sfn These are further divided into Upanishads associated with Shaktism (goddess Shakti), Sannyasa (renunciation, monastic life), Shaivism (god Shiva), Vaishnavism (god Vishnu), Yoga, and Sāmānya (general, sometimes referred to as Samanya-Vedanta).Template:Sfn

Some of the Upanishads are categorized as "sectarian" since they present their ideas through a particular god or goddess of a specific Hindu tradition such as Vishnu, Shiva, Shakti, or a combination of these such as the Skanda Upanishad. These traditions sought to link their texts as Vedic, by asserting their texts to be an Upanishad, thereby a Śruti.Template:Sfn Most of these sectarian Upanishads, for example the Rudrahridaya Upanishad and the Mahanarayana Upanishad, assert that all the Hindu gods and goddesses are the same, all an aspect and manifestation of Brahman, the Vedic concept for metaphysical ultimate reality before and after the creation of the Universe.

Mukhya Upanishads

Main article: Mukhya Upanishads

The Mukhya Upanishads can be grouped into periods. Of the early periods are the Brihadaranyaka and the Chandogya, the oldest.Template:Refn

The Aitareya, Kauṣītaki and Taittirīya Upanishads may date to as early as the mid 1st millennium BCE, while the remnant date from between roughly the 4th to 1st centuries BCE, roughly contemporary with the earliest portions of the Sanskrit epics. It is alleged that the Aitareya, Taittiriya, Kausitaki, Mundaka, Prasna, and Katha Upanishads show Buddha's influence, and must have been composed after the 5th century BCE, but it could just as easily have been the other way around. It is also alleged that in the first two centuries A.D., they were followed by the Kena, Mandukya and Isa Upanishads, but other scholars date these earlier.Template:Sfn Not much is known about the authors except for those, like Yajnavalkayva and Uddalaka, mentioned in the texts.Template:Sfn A few women discussants, such as Gargi and Maitreyi, the wife of Yajnavalkayva,Template:Sfn also feature occasionally.

Each of the principal Upanishads can be associated with one of the schools of exegesis of the four Vedas (shakhas).Template:Sfn Many Shakhas are said to have existed, of which only a few remain. The new Upanishads often have little relation to the Vedic corpus and have not been cited or commented upon by any great Vedanta philosopher: their language differs from that of the classic Upanishads, being less subtle and more formalized. As a result, they are not difficult to comprehend for the modern reader.Template:Sfn

Veda-Shakha-Upanishad association

Veda	Recension	Shakha	Principal Upanishad
Rig Veda	Only one recension	Shakala	Aitareya
Sama Veda	Only one recension	Kauthuma	Chāndogya
		Jaiminiya	Kena
		Ranayaniya
Yajur Veda	Krishna Yajur Veda	Katha	Kaṭha
		Taittiriya	Taittirīya and ŚvetāśvataraTemplate:Sfn
		Maitrayani	Maitrāyaṇi
		Hiranyakeshi (Kapishthala)
		Kathaka
	Shukla Yajur Veda	Vajasaneyi Madhyandina	Isha and Bṛhadāraṇyaka
		Kanva Shakha
Atharva	Two recension	Shaunaka	Māṇḍūkya and Muṇḍaka
		Paippalada	Prashna Upanishad

The Kauśītāki and Maitrāyaṇi Upanishads are sometimes added to the list of the mukhya Upanishads.

New Upanishads

There is no fixed list of the Upanishads as newer ones, beyond the Muktika anthology of 108 Upanishads, have continued to be discovered and composed.Template:Sfn In 1908, for example, four previously unknown Upanishads were discovered in newly found manuscripts, and these were named Bashkala, Chhagaleya, Arsheya and Saunaka, by Friedrich Schrader,Template:Sfn who attributed them to the first prose period of the Upanishads.Template:Sfn The text of three, the Chhagaleya, Arsheya and Saunaka, were incomplete and inconsistent, likely poorly maintained or corrupted.Template:Sfn

Ancient Upanishads have long enjoyed a revered position in Hindu traditions, and authors of numerous sectarian texts have tried to benefit from this reputation by naming their texts as Upanishads.Template:Sfn These "new Upanishads" number in the hundreds, cover diverse range of topics from physiology to renunciation to sectarian theories.Template:Sfn They were composed between the last centuries of the 1st millennium BCE through the early modern era (~1600 CE).Template:Sfn While over two dozen of the minor Upanishads are dated to pre-3rd century CE,Template:SfnTemplate:Sfn many of these new texts under the title of "Upanishads" originated in the first half of the 2nd millennium CE,Template:Sfn they are not Vedic texts, and some do not deal with themes found in the Vedic Upanishads.Template:Sfn

The main Shakta Upanishads, for example, mostly discuss doctrinal and interpretative differences between the two principal sects of a major Tantric form of Shaktism called Shri Vidya upasana. The many extant lists of authentic Shakta Upaniṣads vary, reflecting the sect of their compilers, so that they yield no evidence of their "location" in Tantric tradition, impeding correct interpretation. The Tantra content of these texts also weaken its identity as an Upaniṣad for non-Tantrikas. Sectarian texts such as these do not enjoy status as shruti and thus the authority of the new Upanishads as scripture is not accepted in Hinduism.Template:Sfn

Association with Vedas

All Upanishads are associated with one of the four Vedas—Rigveda, Samaveda, Yajurveda (there are two primary versions or Samhitas of the Yajurveda: Shukla Yajurveda, Krishna Yajurveda), and Atharvaveda.Template:Sfn During the modern era, the ancient Upanishads that were embedded texts in the Vedas, were detached from the Brahmana and Aranyaka layers of Vedic text, compiled into separate texts and these were then gathered into anthologies of Upanishads.Template:Sfn These lists associated each Upanishad with one of the four Vedas, many such lists exist, and these lists are inconsistent across India in terms of which Upanishads are included and how the newer Upanishads are assigned to the ancient Vedas. In south India, the collected list based on Muktika Upanishad,Template:Refn and published in Telugu language, became the most common by the 19th-century and this is a list of 108 Upanishads.Template:Sfn In north India, a list of 52 Upanishads has been most common.Template:Sfn

The Muktikā Upanishad's list of 108 Upanishads groups the first 13 as mukhya,Template:Refn 21 as Sāmānya Vedānta, 20 as Sannyāsa, 14 as Vaishnava, 12 as Shaiva, 8 as Shakta, and 20 as Yoga. The 108 Upanishads as recorded in the Muktikā are shown in the table below.Template:Sfn The mukhya Upanishads are the most important and highlighted.

Veda-Upanishad association

Veda	NumberTemplate:Sfn	Mukhya	Sāmānya	Sannyāsa	Śākta	Vaiṣṇava	Śaiva	Yoga
Ṛigveda	10	Aitareya, Kauśītāki	Ātmabodha, Mudgala	Nirvāṇa	Tripura, Saubhāgya-lakshmi, Bahvṛca	-	Akṣamālika	Nādabindu
Samaveda	16	Chāndogya, Kena	Vajrasūchi, Maha, Sāvitrī	Āruṇi, Maitreya, Brhat-Sannyāsa, Kuṇḍika (Laghu-Sannyāsa)	-	Vāsudeva, Avyakta	Rudrākṣa, Jābāli	Yogachūḍāmaṇi, Darśana
Krishna Yajurveda	32	Taittiriya, Katha, Śvetāśvatara, MaitrāyaṇiTemplate:Refn	Sarvasāra, Śukarahasya, Skanda, Garbha, Śārīraka, Ekākṣara, Akṣi	Brahma, (Laghu, Brhad) Avadhūta, Kaṭhasruti	Sarasvatī-rahasya	Nārāyaṇa, Kali-Saṇṭāraṇa	Kaivalya, Kālāgnirudra, Dakṣiṇāmūrti, Rudrahṛdaya, Pañcabrahma	Amṛtabindu, Tejobindu, Amṛtanāda, Kṣurika, Dhyānabindu, Brahmavidyā, Yogatattva, Yogaśikhā, Yogakuṇḍalini, Varāha
Shukla Yajurveda	19	Bṛhadāraṇyaka, Īśa	Subala, Mantrika, Niralamba, Paingala, Adhyatma, Muktika	Jābāla, Paramahaṃsa, Bhikṣuka, Turīyātītavadhuta, Yājñavalkya, Śāṭyāyaniya	-	Tārasāra	-	Advayatāraka, Haṃsa, Triśikhi, Maṇḍalabrāhmaṇa
Atharvaveda	31	Muṇḍaka, Māṇḍūkya, Praśna	Ātmā, Sūrya, Prāṇāgnihotra	Āśrama, Nārada-parivrājaka, Paramahaṃsa parivrājaka, Parabrahma	Sītā, Devī, Tripurātapini, Bhāvana	Nṛsiṃhatāpanī, Mahānārāyaṇa (Tripād vibhuti), Rāmarahasya, Rāmatāpaṇi, Gopālatāpani, Kṛṣṇa, Hayagrīva, Dattātreya, Gāruḍa	Atharvasiras, Atharvaśikha, Bṛhajjābāla, Śarabha, Bhasma, Gaṇapati	Śāṇḍilya, Pāśupata, Mahāvākya
Total Upanishads	108	13Template:Refn	21	19	8	14	13	20

Philosophy

Main article: Vedanta

The Upanishadic age was characterized by a pluralism of worldviews. While some Upanishads have been deemed 'monistic', others, including the Katha Upanishad, are dualistic.Template:Sfn The Maitri is one of the Upanishads that inclines more toward dualism, thus grounding classical Samkhya and Yoga schools of Hinduism, in contrast to the non-dualistic Upanishads at the foundation of its Vedanta school.Template:Sfn They contain a plurality of ideas.Template:SfnTemplate:Refn

Sarvepalli Radhakrishnan states that the Upanishads have dominated Indian philosophy, religion and life ever since their appearance. The Upanishads are respected not because they are considered revealed (Shruti), but because they present spiritual ideas that are inspiring. The Upanishads are treatises on Brahman-knowledge, that is knowledge of Ultimate Hidden Reality, and their presentation of philosophy presumes, "it is by a strictly personal effort that one can reach the truth". In the Upanishads, states Radhakrishnan, knowledge is a means to freedom, and philosophy is the pursuit of wisdom by a way of life.

The Upanishads include sections on philosophical theories that have been at the foundation of Indian traditions. 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.

Development of thought

While the hymns of the Vedas emphasize rituals and the Brahmanas serve as a liturgical manual for those Vedic rituals, the spirit of the Upanishads is inherently opposed to ritual.Template:Sfn The older Upanishads launch attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the Self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Chāndogya Upanishad parodies those who indulge in the acts of sacrifice by comparing them with a procession of dogs chanting Om! Let's eat. Om! Let's drink.Template:Sfn

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". The Mundaka Upanishad declares how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works. 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. The Maitri Upanishad states,

The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in the end to a knowledge of Brahman, to prepare a man for meditation. Therefore, let such man, after he has laid those fires, meditate on the Self, to become complete and perfect.

— Maitri Upanishad

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.Template:Sfn

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. 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.Template:Sfn Brahman-Atman and Self-realization develops, in the Upanishad, as the means to moksha (liberation, freedom in this life or after-life).

According to Jayatilleke, the thinkers of Upanishadic texts can be grouped into two categories.Template:Sfn One group, which includes Early Upanishads along with some Middle and Late Upanishads, were composed by metaphysicians who used rational arguments and empirical experience to formulate their speculations and philosophical premises. The second group includes many middle and later Upanishads, where their authors professed theories based on yoga and personal experiences.Template:Sfn Yoga philosophy and practice, adds Jayatilleke, is "not entirely absent in the Early Upanishads".Template:Sfn The development of thought in these Upanishadic theories contrasted with Buddhism, since the Upanishadic inquiry assumed there is a soul (Atman), while Buddhism assumed there is no soul (Anatta), states Jayatilleke.Template:Sfn

Brahman and Atman

Main articles: Ātman (Hinduism) and Brahman

Two concepts that are of paramount importance in the Upanishads are Brahman and Atman.Template:Sfn The Brahman is the ultimate reality and 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. 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". Brahman in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".

The word Atman means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees. Ātman is a central idea in all the Upanishads, and "Know your Ātman" their thematic focus. 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". Atman is the spiritual essence in all creatures, their real innermost essential being. 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. 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.

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.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn

Illusion

Main article: Maya (illusion)

Two different types of the non-dual Brahman-Atman are presented in the Upanishads, according to Mahadevan.Template:Sfn 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). 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).

Hendrick Vroom explains, "the term Maya [in the Upanishads] has been translated as 'illusion,' but then it does not concern normal illusion. Here 'illusion' does not mean that the world is not real and simply a figment of the human imagination. Maya means that the world is not as it seems; the world that one experiences is misleading as far as its true nature is concerned." According to Wendy Doniger, "to say that the universe is an illusion (māyā) is not to say that it is unreal; it is to say, instead, that it is not what it seems to be, that it is something constantly being made. Māyā not only deceives people about the things they think they know; more basically, it limits their knowledge."

In the Upanishads, Māyā is the perceived changing reality and it co-exists with Brahman which is the hidden true reality. 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.

Schools of Vedanta

Main article: Vedanta

The Upanishads form one of the three main sources for all schools of Vedanta, together with the Bhagavad Gita and the Brahmasutras.Template:Sfn Due to the wide variety of philosophical teachings contained in the Upanishads, various interpretations could be grounded on the Upanishads. The schools of Vedānta seek to answer questions about the relation between atman and Brahman, and the relation between Brahman and the world.Template:Sfn The schools of Vedanta are named after the relation they see between atman and Brahman:Template:Sfn

• According to Advaita Vedanta, there is no difference.Template:Sfn
• According to Vishishtadvaita the jīvātman is a part of Brahman, and hence is similar, but not identical.
• According to Dvaita, all individual souls (jīvātmans) and matter as eternal and mutually separate entities.

Other schools of Vedanta include Nimbarka's Dvaitadvaita, Vallabha's Suddhadvaita and Chaitanya's Acintya Bhedabheda.Template:Sfn The philosopher Adi Sankara has provided commentaries on 11 mukhya Upanishads.Template:Sfn

Advaita Vedanta

Advaita literally means non-duality, and it is a monistic system of thought.Template:Sfn It deals with the non-dual nature of Brahman and Atman. Advaita is considered the most influential sub-school of the Vedanta school of Hindu philosophy.Template:Sfn Gaudapada was the first person to expound the basic principles of the Advaita philosophy in a commentary on the conflicting statements of the Upanishads.Template:Sfn Gaudapada's Advaita ideas were further developed by Shankara.Template:SfnTemplate:Sfn King states that Gaudapada's main work, Māṇḍukya Kārikā, is infused with philosophical terminology of Buddhism, and uses Buddhist arguments and analogies.Template:Sfn King also suggests that there are clear differences between Shankara's writings and the Brahmasutra,Template:SfnTemplate:Sfn and many ideas of Shankara are at odds with those in the Upanishads.Template:Sfn Radhakrishnan, on the other hand, suggests that Shankara's views of Advaita were straightforward developments of the Upanishads and the Brahmasutra,Template:Sfn and many ideas of Shankara derive from the Upanishads.

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".

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)Template:Sfn
• "Aham brahmāsmi" - "I am Brahman" (Brihadaranyaka Upanishad)Template:Sfn
• "Tat tvam asi" - "That Thou art" (Chandogya Upanishad)Template:Sfn
• "Ayamātmā brahma" - "This Atman is Brahman" (Mandukya Upanishad)Template:Sfn

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.Template:SfnTemplate:Refn

Dvaita

The Dvaita school was founded by Madhvacharya.Template:Sfn Dvaita is regarded as the best philosophic exposition of theism.Template:Sfn Madhva, much like Adi Shankara claims for Advaita, states that his theistic Dvaita Vedanta is grounded in the Upanishads.

Vishishtadvaita

The third school of Vedanta is the Vishishtadvaita, which was founded by Ramanuja. Ramanuja strenuously refuted Shankara's works.Template:Sfn Visistadvaita is a synthetic philosophy bridging the monistic Advaita and theistic Dvaita systems of Vedanta.Template:Sfn Ramanuja, just as Madhva claims for Dvaita sub-school, states that Vishishtadvaita is grounded in the Upanishads.

Similarities with Platonic thought

See also: Proto-Indo-European religion, Satya, Ṛta, Asha, and Form of the Good

Several scholars have recognised parallels between the philosophy of Pythagoras and Plato and that of the Upanishads, including their ideas on sources of knowledge, concept of justice and path to salvation, and Plato's allegory of the cave. Platonic psychology with its divisions of reason, spirit and appetite, also bears resemblance to the three gunas in the Indian philosophy of Samkhya.Template:SfnTemplate:SfnTemplate:Refn

Based on these common features some scholars, most notably E.J. Urwick and M.L. West, have argued that the Ancient Greek philosophy was influenced by, and borrowed some core concepts from, the Upanishads. Various mechanisms for such a transmission of knowledge have been conjectured including Pythagoras traveling as far as India; Indian philosophers visiting Athens and meeting Socrates; Plato encountering the ideas when in exile in Syracuse; or, intermediated through Persia.Template:SfnTemplate:Sfn

However other scholars, such as Arthur Berriedale Keith, J. Burnet and A.R. Wadia, believe that the two systems developed independently. They note that there is no historical evidence of the philosophers of the two schools meeting, and point out significant differences in the stage of development, orientation and goals of the two philosophical systems. Wadia writes that Plato's metaphysics were rooted in this life and his primary aim was to develop an ideal state.Template:Sfn In contrast, Upanishadic focus was the individual, the self (atman, soul), self-knowledge, and the means of an individual's moksha (freedom, liberation in this life or after-life).Template:Sfn

Translations

The Upanishads have been translated into various languages including Persian, Italian, Urdu, French, Latin, German, English, Dutch, Polish, Japanese, Spanish and Russian.Template:Sfn The Moghul Emperor Akbar's reign (1556–1586) saw the first translations of the Upanishads into Persian.Template:SfnTemplate:Sfn His great-grandson, Sultan Mohammed Dara Shikoh, produced a collection called Oupanekhat in 1656, wherein 50 Upanishads were translated from Sanskrit into Persian.Template:Sfn

Anquetil Duperron, a French Orientalist received a manuscript of the Oupanekhat and translated the Persian version into French and Latin, publishing the Latin translation in two volumes in 1801–1802 as Oupneck'hat.Template:SfnTemplate:Sfn The French translation was never published.Template:Sfn The Latin version was the initial introduction of Upanishadic thought to Western scholars.Template:Sfn However, according to Deussen, the Persian translators took great liberties in translating the text and at times changed the meaning.Template:Sfn

The first Sanskrit to English translation of the Aitareya Upanishad was made by Colebrooke, in 1805 and the first English translation of the Kena Upanishad was made by Rammohun Roy in 1816. Colebrooke was aware of 170 Upanishads. Sadhale's catalog from 1985, the Upaniṣad-vākya-mahā-kośa lists 223 Upanishads.Template:Sfn

The first German translation appeared in 1832 and Roer's English version appeared in 1853. However, Max Mueller's 1879 and 1884 editions were the first systematic English treatment to include the 12 Principal Upanishads.Template:Sfn Other major translations of the Upanishads have been by Robert Ernest Hume (13 Principal Upanishads), Paul Deussen (60 Upanishads),Template:Sfn Sarvepalli Radhakrishnan (18 Upanishads), and Patrick Olivelle (32 Upanishads in two books).Template:SfnTemplate:Sfn

Reception in the West

The German philosopher Arthur Schopenhauer read the Latin translation and praised the Upanishads in his main work, The World as Will and Representation (1819), as well as in his Parerga and Paralipomena (1851).Template:Sfn He found his own philosophy was in accord with the Upanishads, which taught that the individual is a manifestation of the one basis of reality. For Schopenhauer, that fundamentally real underlying unity is what we know in ourselves as "will". Schopenhauer used to keep a copy of the Latin Oupnekhet by his side and commented,

It has been the solace of my life, it will be the solace of my death.Template:Sfn

Another German philosopher, Friedrich Wilhelm Joseph Schelling, praised the mystical and spiritual aspects of the Upanishads.Template:Sfn Schelling and other philosophers associated with German idealism were dissatisfied with Christianity as propagated by churches. They were fascinated with the Vedas and the Upanishads.Template:Sfn In the United States, the group known as the Transcendentalists were influenced by the German idealists. These Americans, such as Emerson and Thoreau, were not satisfied with traditional Christian mythology and therefore embraced Schelling's interpretation of Kant's Transcendental idealism, as well as his celebration of the romantic, exotic, mystical aspect of the Upanishads. As a result of the influence of these writers, the Upanishads gained renown in Western countries.Template:Sfn One of the great English-language poets of the 20th century, T. S. Eliot, inspired by his reading of the Upanishads, based the final portion of his famous poem The Waste Land (1922) upon one of its verses.Template:Sfn Erwin Schrödinger, the great quantum physicist said,

The multiplicity is only apparent. This is the doctrine of the Upanishads. And not of the Upanishads only. The mystical experience of the union with God regularly leads to this view, unless strong prejudices stand in the West.Template:Sfn

Eknath Easwaran, in translating the Upanishads, articulates how they

...form snapshots of towering peaks of consciousness taken at various times by different observers and dispatched with just the barest kind of explanation.Template:Sfn

Juan Mascaró states that the Upanishads represents for the Hindu approximately what the New Testament represents for the Christian, and that the message of the Upanishads can be summarized in the words, "the kingdom of God is within you". Paul Deussen in his review of the Upanishads, states that the texts emphasize Brahman-Atman as something that can experienced, but not defined. This view of the soul and self are similar, states Deussen, to those found in the dialogues of Plato and elsewhere. The Upanishads insisted on oneness of soul, excluded all plurality, and therefore, all proximity in space, all succession in time, all interdependence as cause and effect, and all opposition as subject and object. Max Muller, in his review of the Upanishads, summarizes the lack of systematic philosophy and the central theme in the Upanishads as follows,

There is not what could be called a philosophical system in these Upanishads. They are, in the true sense of the word, guesses at truth, frequently contradicting each other, yet all tending in one direction. The key-note of the old Upanishads is "know thyself," but with a much deeper meaning than that of the γνῶθι σεαυτόν of the Delphic Oracle. The "know thyself" of the Upanishads means, know thy true self, that which underlines thine Ego, and find it and know it in the highest, the eternal Self, the One without a second, which underlies the whole world.

— Max Muller

See also

Template:Portal

• 100 Most Influential Books Ever Written
• Bhagavad Gita
• Hinduism

Sources

• Brodd, Jefferey (2003), World Religions, Winona, MN: Saint Mary's Press, ISBN 978-0-88489-725-5
• Brooks, Douglas Renfrew (1990), The Secret of the Three Cities: An Introduction to Hindu Shakta Tantrism, The University of Chicago Press
• Brown, Rev. George William (1922), Missionary review of the world, Volume 45, Funk & Wagnalls
• Causality: The Central Philosophy of Buddhism, The University Press of Hawaii, 1975, ISBN 0-8248-0298-5
• Deussen, Paul; Bedekar, V.M. (tr.); Palsule (tr.), G.B. (1997). Sixty Upanishads of the Veda, Volume 2. Motilal Banarsidass. ISBN 978-81-208-1467-7.
• Deussen, P.; Geden, A. (2010), The Philosophy of the Upanishads, Cosimo, ISBN 978-1-61640-239-6
• Chari, P. N. Srinivasa (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western
• Chousalkar, Ashok (1986), Social and Political Implications of Concepts Of Justice And Dharma, Mittal Publications
• Chowdhry, Tarapada (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western, George Allen and Unwin Limited, p. 46
• Collins, Randall (2000), The Sociology of Philosophies: A Global Theory of Intellectual Change, Harvard University Press, ISBN 0-674-00187-7
• Coningham (2013), "The earliest Buddhist shrine: excavating the birthplace of the Buddha, Lumbini (Nepal)", Antiquity, 87 (338): 1104–1123
• Cornille, Catherine (1992), The Guru in Indian Catholicism: Ambiguity Or Opportunity of Inculturation, Wm. B. Eerdmans Publishing, ISBN 978-0-8028-0566-9
• Cousins, L. S. (1996), The dating of the historical Buddha: a review article, 3 (6(1)), Journal of the Royal Asiatic Society, pp. 57–63
• Deussen, Paul (1908), The philosophy of the Upanishads, Alfred Shenington Geden, T. & T. Clark, ISBN 0-7661-5470-X
• A.G.Krishna Warrier (translator), Muktika Upanishad, The Theosophical Publishing House, Chennai, retrieved 10 August 2010
• Easwaran, Eknath (2007), The Upanishads, Nilgiri Press, ISBN 978-1-58638-021-2
• Eliot, T. S. (1963), Collected Poems, 1909-1962, New York: Harcourt, Brace & World, ISBN 0-15-118978-1
• Encyclopædia Britannica, Advaita, retrieved 10 August 2010
• Farquhar, John Nicol (1920), An outline of the religious literature of India, H. Milford, Oxford university press, ISBN 81-208-2086-X
• Fields, Gregory P (2001), Religious Therapeutics: Body and Health in Yoga, Āyurveda, and Tantra, SUNY Press, ISBN 0-7914-4916-5
• Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780
• Glucklich, Ariel (2008), The Strides of Vishnu: Hindu Culture in Historical Perspective, Oxford University Press, ISBN 0-19-531405-0
• Heehs, Peter (2002), Indian religions: a historical reader of spiritual expression and experience, NYU Press, ISBN 978-0-8147-3650-0
• Holdrege, Barbara A. (1995), Veda and Torah, Albany: SUNY Press, ISBN 0-7914-1639-9
• Jayatilleke, K.N. (1963), Early Buddhist Theory of Knowledge (PDF) (1st ed.), London: George Allen & Unwin Ltd.
• Joshi, Kireet (1994), The Veda and Indian culture: an introductory essay, Motilal Banarsidass Publ., ISBN 978-81-208-0889-8
• Kalupahana (1975), Causality: The Central Philosophy of Buddhism, The University Press of Hawaii, ISBN 0-8248-0298-5
• Coningham (2013), "The earliest Buddhist shrine: excavating the birthplace of the Buddha, Lumbini (Nepal)", Antiquity, 87 (338): 1104–1123
• Keith, Arthur Berriedale (2007). The Religion and Philosophy of the Veda and Upanishads. Motilal Banarsidass Publishers. ISBN 978-81-208-0644-3.
• King, Richard (1999), Indian philosophy: an introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-87840-756-1
• King, Richard; Ācārya, Gauḍapāda (1995), Early Advaita Vedānta and Buddhism: the Mahāyāna context of the Gauḍapādīya-kārikā, SUNY Press, ISBN 978-0-7914-2513-8
• Klostermaier, Klaus K. (2007), A survey of Hinduism, SUNY Press, ISBN 0-585-04507-0
• Lanman, Charles R (1897), The Outlook, Volume 56, Outlook Co.
• Lal, Mohan (1992), Encyclopaedia of Indian Literature: sasay to zorgot, Sahitya Akademi, ISBN 978-81-260-1221-3
• Müller, Friedrich Max (1900), The Upanishads Sacred books of the East The Upanishads, Friedrich Max Müller, Oxford University Press
• Macdonell, Arthur Anthony (2004), A practical Sanskrit dictionary with transliteration, accentuation, and etymological analysis throughout, Motilal Banarsidass, ISBN 978-81-208-2000-5
• Mahadevan, T. M. P (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western, George Allen & Unwin Ltd
• Mohammada, Malika (2007), The foundations of the composite culture in India, Aakar Books, ISBN 978-81-89833-18-3
• Monier-Williams, A Sanskrit-English Dictionary, ISBN 0-8426-0286-0, retrieved 10 August 2010
• Mueller, Friedrich Max (1859), A history of ancient Sanskrit literature so far as it illustrates the primitive religion of the Brahmans, Williams & Norgate
• Muller, F. Max (1899), The science of language founded on lectures delivered at the royal institution in 1861 AND 1863, ISBN 0-404-11441-5
• Nakamura, Hajime (2004), A history of early Vedānta philosophy, Volume 2, Trevor Leggett, Motilal Banarsidass Publ.
• Narain, A. K (2003), Narain, A. K, ed., The Date of the Historical Śākyamuni Buddha', B. R. Publishing Corporation, New Delhi, ISBN 81-7646-353-1
• Olivelle, Patrick (1992). The Samnyasa Upanisads. Oxford University Press. ISBN 978-0195070453.
• Olivelle, Patrick (1998), Upaniṣads, Oxford University Press, ISBN 978-0192835765
• Panikkar, Raimundo (2001), The Vedic experience: Mantramañjarī : an anthology of the Vedas for modern man and contemporary celebration, Motilal Banarsidass, ISBN 978-81-208-1280-2
• Parmeshwaranand, Swami (2000), Encyclopaedic Dictionary of Upanisads, Sarup & Sons, ISBN 978-81-7625-148-8
• Phillips, Stephen H. (1995), Classical Indian metaphysics: refutations of realism and the emergence of "new logic", Open Court Publishing, ISBN 978-81-208-1489-9, retrieved 2010-10-24
• Samuel, Geoffrey (2010), The Origins of Yoga and Tantra. Indic Religions to the Thirteenth Century, Cambridge University Press
• Radhakrishnan, Sarvepalli (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western, George Allen & Unwin Ltd
• Raghavendrachar, Vidvan H. N (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western
• Ranade, R. D. (1926), A constructive survey of Upanishadic philosophy, Bharatiya Vidya Bhavan
• Rinehart, Robin (2004), Robin Rinehart, ed., Contemporary Hinduism: ritual, culture, and practice, ABC-CLIO, ISBN 978-1-57607-905-8
• Sadhale, S. Gajanan Shambhu (1987), Sri Garibdass Oriental Series (44), Delhi: Sri Satguru Publications
• Schayer, Stanislaw (1925), Die Bedeutung des Wortes Upanisad, 3, Rocznik Orientalistyczny
• Schopenhauer, Arthur; Payne, E. F.J (2000), E. F. J. Payne, ed., Parerga and paralipomena: short philosophical essays, Volume 2 of Parerga and Paralipomena, E. F. J. Payne, Oxford University Press, ISBN 978-0-19-924221-4
• Schrödinger, Erwin (1992), What is life?, Cambridge University Press, ISBN 978-0-521-42708-1
• Schrader, Friedrich Otto; Adyar Library (1908), A descriptive catalogue of the Sanskrit manuscripts in the Adyar Library, Oriental Pub. Co
• Sen, Sris Chandra (1937), "Vedic literature and Upanishads", The Mystic Philosophy of the Upanishads, General Printers & Publishers
• Sharma, B. N. Krishnamurti (2000), A history of the Dvaita school of Vedānta and its literature: from the earliest beginnings to our own times, Motilal Banarsidass Publishers, ISBN 978-81-208-1575-9
• Sharma, Shubhra (1985), Life in the Upanishads, Abhinav Publications, ISBN 978-81-7017-202-4
• Singh, N.K (2002), Encyclopaedia of Hinduism, Anmol Publications PVT. LTD, ISBN 978-81-7488-168-7
• Singh, Nagendra Kr (2000), Ambedkar on religion, Anmol Publications, ISBN 978-81-261-0503-8
• Slater, Thomas Ebenezer (1897), Studies in the Upanishads ATLA monograph preservation program, Christian Literature Society for India
• Smith, Huston (1995), The Illustrated World’s Religions: A Guide to Our Wisdom Traditions, New York: Labyrinth Publishing, ISBN 0-06-067453-9
• Sri Aurbindo Kapali Sastr Institute of Vedic Culture, SAKSIVC: Vedic Literature: Upanishads: 108 Upanishads:, www.vedah.com, retrieved 10 August 2010
• Tripathy, Preeti (2010), Indian religions: tradition, history and culture, Axis Publications, ISBN 978-93-80376-17-2
• Urwick, Edward Johns (1920), The message of Plato: a re-interpretation of the "Republic", Methuen & co. ltd
• Varghese, Alexander P (2008), India : History, Religion, Vision And Contribution To The World, Volume 1, Atlantic Publishers & Distributors, ISBN 978-81-269-0903-2
• Versluis, Arthur (1993), American transcendentalism and Asian religions, Oxford University Press US, ISBN 978-0-19-507658-5
• Wadia, A.R. (1956), "Socrates, Plato and Aristotle", in Radhakrishnan, Sarvepalli, History of Philosophy Eastern and Western, vol. II, George Allen & Unwin Ltd
• Walker, Benjamin (1968), The Hindu world: an encyclopedic survey of Hinduism, volume 2, Praeger
• Raju, P. T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers Private Limited

Further reading

• Edgerton, Franklin (1965). The Beginnings of Indian Philosophy. Cambridge: Harvard University Press.
• Embree, Ainslie T. (1966). The Hindu Tradition. New York: Random House. ISBN 0-394-71702-3.
• Hume, Robert Ernest. The Thirteen Principal Upanishads. Oxford University Press.
• Johnston, Charles (1898). From the Upanishads. Kshetra Books (Reprinted in 2014). ISBN 9781495946530.
• Müller, Max, translator, The Upaniṣads, Part I, New York: Dover Publications (Reprinted in 1962), ISBN 0-486-20992-X
• Müller, Max, translator, The Upaniṣads, Part II, New York: Dover Publications (Reprinted in 1962), ISBN 0-486-20993-8
• Radhakrishnan, Sarvapalli (1953). The Principal Upanishads. New Delhi: HarperCollins Publishers India (Reprinted in 1994). ISBN 81-7223-124-5.

External links

Template:Wikisourcelang

• Complete set of 108 Upanishads and other documents
• Complete set of 108 Upanishads with Sanskrit Commentaries of Upanishad Brahma Yogin
• Upanishads at Sanskrit documents site
• Complete translation on-line into English of all 108 Upanishads
• Complete English Translation of the Tripura Upanishad by Swami Narasimhananda
• The Upaniṣads article in the Internet Encyclopedia of Philosophy