Upanishads

Template:Short description Template:Good article Template:Use Indian English Template:Use dmy dates Template:Infobox religious text Template:Hindu scriptures Template:Contains special characters

The Upanishads (Template:IPAc-en;<ref>"Upanishad" Template:Webarchive. Random House Webster's Unabridged Dictionary.</ref> Template:Langx, Template:IAST3, {{#invoke:IPA|main}}) are late Vedic and post-Vedic Sanskrit texts that "document the transition from the archaic ritualism of the Veda into new religious ideas and institutions"Template:Sfn and the emergence of the central religious concepts of Hinduism.Template:Sfn Template:Refn They are the most recent addition to the Vedas, the oldest scriptures of Hinduism, and deal with meditation, philosophy, consciousness, and ontological knowledge. Earlier parts of the Vedas dealt with mantras, benedictions, rituals, ceremonies, and sacrifices.Template:Sfnp<ref name="A Bhattacharya 2006 pp. 8–14">A Bhattacharya (2006), Hindu Dharma: Introduction to Scriptures and Theology, Template:ISBN, pp. 8–14; George M. Williams (2003), Handbook of Hindu Mythology, Oxford University Press, Template:ISBN, p. 285</ref><ref name="Jan Gonda 1975">Jan Gonda (1975), Vedic Literature: (Saṃhitās and Brāhmaṇas), Otto Harrassowitz Verlag, Template:ISBN</ref>

While among the most important literature in the history of Indian religions and culture, the Upanishads document a wide variety of "rites, incantations, and esoteric knowledge"Template:Sfn departing from Vedic ritualism and interpreted in various ways in the later commentarial traditions. The Upanishads are widely known, and their diverse ideas, interpreted in various ways, informed later traditions of Hinduism.Template:Refn The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), and the human body/person,Template:Sfn postulating Ātman and Brahman as the "summit of the hierarchically arranged and interconnected universe",Template:Sfn Template:Sfn Template:Sfnp but various ideas about the relation between Atman and Brahman can be found.Template:Sfnp Template:Refn

108 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.<ref name=stephenphillips/><ref>E Easwaran (2007), The Upanishads, Template:ISBN, pages 298-299</ref> The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and AranyakasTemplate:Sfn and were, for centuries, memorized by each generation and passed down orally. The mukhya Upanishads predate the Common Era, but there is no scholarly consensus on their date, or even on which ones are pre- or post-Buddhist. The Brhadaranyaka is seen as particularly ancient by modern scholars.<ref name=olivelleintro/>Template:Sfn<ref name="Bronkhorst">Bronkhorst, Johannes (2007). Greater Magadha: Studies in the Culture of Early India, pp. 258-259. BRILL.</ref> Of the remainder, 95 Upanishads are part of the Muktikā canon, composed from about the last centuries of 1st-millennium BCE through about 15th-century CE.Template:Sfn Template:Sfn New Upanishads, beyond the 108 in the Muktika canon, continued to be composed through the early modern and modern era,Template:Sfn though often dealing with subjects that are unconnected to the Vedas.Template:Sfn The mukhya Upanishads, along with the Bhagavad Gita and the Brahmasutra (known collectively as the Prasthanatrayi),Template:Sfn are interpreted in divergent ways in the several later schools of Vedanta.Template:Sfnp Template:Refn<ref>Max Müller, The Upanishads, Part 1, Oxford University Press, page LXXXVI footnote 1</ref>

Translations of the Upanishads in the early 19th century started to attract attention from a Western audience. German philosopher Arthur Schopenhauer was deeply impressed by the Upanishads and called them "the most profitable and elevating reading which ... is possible in the world."<ref>Template:Cite book</ref> Modern era Indologists have discussed the similarities between the fundamental concepts in the Upanishads and the works of major Western philosophers.Template:Sfn<ref>Template:Cite book;
Template:Cite book</ref><ref>Template:Cite book</ref>

EtymologyEdit

The Sanskrit term Template:IAST originally meant “connection” or “equivalence",Template:Sfnp but came to be understood as "sitting near a teacher,"Template:Sfnp from upa "by" and ni-ṣad "sit down",<ref>"Upanishad". Online Etymology Dictionary.</ref> "sitting down near", referring to the student sitting down near the teacher while receiving spiritual knowledge (Gurumukh).<ref name="EoH 472">Template:Cite book</ref> Other dictionary meanings include "esoteric doctrine" and "secret doctrine". Monier-Williams' Sanskrit Dictionary notes – "According to native authorities, Upanishad means setting to rest ignorance by revealing the knowledge of the supreme spirit."Template:Sfn

Adi Shankaracharya explains in his commentary on the [[Katha Upanishad|Template:IAST]] and Brihadaranyaka Upanishad that the word means Ātmavidyā, that is, "knowledge of the self", or Brahmavidyā "knowledge of Brahman". The word appears in the verses of many Upanishads, such as the fourth verse of the 13th volume in the first chapter of the Chandogya Upanishad. Max Müller as well as Paul Deussen translate the word Upanishad in these verses as "secret doctrine",<ref>Max Müller, Chandogya Upanishad 1.13.4, The Upanishads, Part I, Oxford University Press, page 22</ref><ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, page 85</ref> Robert Hume translates it as "mystic meaning",<ref>Robert Hume, Chandogya Upanishad 1.13.4, Oxford University Press, page 190</ref> while Patrick Olivelle translates it as "hidden connections".<ref>Template:Cite book</ref>

DevelopmentEdit

AuthorshipEdit

The authorship of most Upanishads is unknown. Sarvapalli Radhakrishnan states, "almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanishads".<ref name=sradha22>S Radhakrishnan, The Principal Upanishads George Allen & Co., 1951, pages 22, Reprinted as Template:ISBN</ref> The ancient Upanishads are embedded in the Vedas, the oldest of Hinduism's religious scriptures, which some traditionally consider to be apauruṣeya, which means "not of a man, superhuman"<ref>Vaman Shivaram Apte, The Practical Sanskrit-English Dictionary Template:Webarchive, see apauruSeya</ref> and "impersonal, authorless".<ref>D Sharma, Classical Indian Philosophy: A Reader, Columbia University Press, ISBN, pages 196-197</ref><ref>Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, Template:ISBN, page 290</ref><ref>Warren Lee Todd (2013), The Ethics of Śaṅkara and Śāntideva: A Selfless Response to an Illusory World, Template:ISBN, page 128</ref> The Vedic texts assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.<ref name=scharfe>Hartmut Scharfe (2002), Handbook of Oriental Studies, BRILL Academic, Template:ISBN, pages 13-14</ref>

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.<ref name=sradha22/>Template:Sfn Women, such as Maitreyi and Gargi, participate in the dialogues and are also credited in the early Upanishads.<ref>Ellison Findly (1999), Women and the Arahant Issue in Early Pali Literature Template:Webarchive, Journal of Feminist Studies in Religion, Vol. 15, No. 1, pages 57-76</ref> There are some exceptions to the anonymous tradition of the Upanishads. The Shvetashvatara Upanishad, for example, includes closing credits to sage Shvetashvatara, and he is considered the author of the Upanishad.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, pages 301-304</ref>

Many scholars believe that early Upanishads were interpolated<ref>For example, see: Kaushitaki Upanishad Robert Hume (Translator), Oxford University Press, page 306 footnote 2</ref> and expanded over time. There are 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 meter,<ref>Max Müller, Template:Google books, Oxford University Press, page LXXII</ref> style, grammar and structure.<ref>Patrick Olivelle (1998), Unfaithful Transmitters, Journal of Indian Philosophy, April 1998, Volume 26, Issue 2, pages 173-187;
Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, Template:ISBN, pages 583-640</ref><ref>WD Whitney, The Upanishads and Their Latest Translation, The American Journal of Philology, Vol. 7, No. 1, pages 1-26;
F Rusza (2010), The authorlessness of the philosophical sūtras, Acta Orientalia, Volume 63, Number 4, pages 427-442</ref> The existing texts are believed to be the work of many authors.<ref>Mark Juergensmeyer et al. (2011), Encyclopedia of Global Religion, SAGE Publications, Template:ISBN, page 1122</ref>

ChronologyEdit

Scholars are uncertain about when the Upanishads were composed.Template:Sfn The chronology of the early Upanishads is difficult to resolve, states philosopher and Sanskritist Stephen Phillips,<ref name="stephenphillips">Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, Template:ISBN, pp. 25-29 and Chapter 1.</ref> because all opinions rest on scanty evidence and analysis of archaism, style and repetitions across texts, and are driven by assumptions about likely evolution of ideas, and presumptions about which philosophy might have influenced which other Indian philosophies. Indologist Patrick Olivelle says that "in spite of claims made by some, in reality, any dating of these documents [early Upanishads] that attempts a precision closer than a few centuries is as stable as a house of cards".<ref name="olivelleintro">Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, Template:ISBN, pages 12-14.</ref>

Some scholars have tried to analyse similarities between Hindu Upanishads and Buddhist literature to establish chronology for the Upanishads.Template:Sfn Precise dates are impossible, and most scholars give only broad ranges encompassing various centuries. Gavin Flood states that "the Upanisads are not a homogeneous group of texts. Even the older texts were composed over a wide expanse of time from about 600 to 300 BCE."<ref>Flood, Gavin D. (2018). An Introduction to Hinduism, p. 40, Cambridge University Press.</ref> Stephen Phillips places the early or "principal" Upanishads in the 800 to 300 BCE range.<ref name="stephenphillips" />

Patrick Olivelle, a Sanskrit Philologist and Indologist, gives the following chronology for the early Upanishads, also called the Principal Upanishads:Template:Sfn<ref name="olivelleintro" />

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:Sfn Template:Sfn
The three other early prose Upanishads—Taittiriya, Aitareya, and Kausitaki come next; all are probably pre-Buddhist and can be assigned to the 6th to 5th centuries BCE.<ref>Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, Template:ISBN, pp. 12-13.</ref>
The Kena is the oldest of the verse Upanishads followed by probably the Katha, Isa, Svetasvatara, and Mundaka. All these Upanishads were composed probably in the last few centuries BCE.<ref>{{#invoke:citation/CS1|citation

|CitationClass=web }}</ref> According to Olivelle, "All exhibit strong theistic tendencies and are probably the earliest literary products of the theistic tradition, whose later literature includes the Bhagavad Gita and the Puranas."<ref>Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, Template:ISBN, p. 13.</ref>

The two late prose Upanishads, the Prasna and the Mandukya, cannot be much older than the beginning of the common era.Template:Sfn<ref name="olivelleintro" />

Meanwhile, the Indologist Johannes Bronkhorst argues for a later date for the Upanishads than has generally been accepted. Bronkhorst places even the oldest of the Upanishads, such as the Brhadaranyaka as possibly still being composed at "a date close to Katyayana and Patañjali [the grammarian]" (i.e., Template:Circa 2nd century BCE).<ref name="Bronkhorst" />

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

GeographyEdit

File:Late Vedic Culture (1100-500 BCE).png

Geography of the Late Vedic Period

The general area of the composition of the early Upanishads is considered as northern India. The region is 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.<ref name=olivelleintro/> Scholars are reasonably sure that the early Upanishads were produced at the geographical center of ancient Brahmanism, Kuru-Panchala, and Kosala-Videha, a "frontier region" of Brahmanism, 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.<ref name=olivelleintro/>

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 eastern location in the 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 Template:IAST belong to an entirely different region, probably southern India, and are considerably relatively recent.Template:Sfn In the fourth chapter of the Kaushitaki Upanishad, a location named Kashi (modern Varanasi) is mentioned.<ref name=olivelleintro/>

ClassificationEdit

Muktika canon: major and minor UpanishadsEdit

There are more than 200 known Upanishads, one of which, the Template:IAST Upanishad, predates 1656 CETemplate:Sfn and contains a list of 108 canonical Upanishads,Template:Sfn including itself as the last. 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).<ref>Template:Cite book</ref>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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Principal UpanishadsEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} The Principal Upanishads, also known as the Mukhya Upanishads, can be grouped into periods. Of the early periods are the Brihadaranyaka and the Chandogya, the oldest.<ref>M. Fujii, On the formation and transmission of the JUB, Harvard Oriental Series, Opera Minora 2, 1997</ref>Template:Refn

File:MS Indic 37, Isa upanisad. Wellcome L0027330.jpg

A page of Isha Upanishad manuscript

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. One chronology assumes that the Aitareya, Taittiriya, Kausitaki, Mundaka, Prasna, and Katha Upanishads has Buddha's influence, and is consequently placed after the 5th century BCE, while another proposal questions this assumption and dates it independent of Buddha's date of birth. The Kena, Mandukya, and Isa Upanishads are typically placed after these Principal Upanishads, but other scholars date these differently.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 Upanishad\|Template:IAST]]
Sama Veda	Only one recension	Kauthuma	[[Chandogya\|Template:IAST]]
		Jaiminiya	Kena
		Ranayaniya
Yajur Veda	Krishna Yajur Veda	Katha	[[Katha Upanishad\|Template:IAST]]
		Taittiriya	[[Taittiriya Upanishad\|Template:IAST]]
		Maitrayani
		Hiranyakeshi (Kapishthala)
		Kathaka
	Shukla Yajur Veda	Vajasaneyi Madhyandina	[[Isha Upanishad\|Template:IAST]] and Template:IAST
	Shukla Yajur Veda	Kanva Shakha
Atharva Veda	Two recensions	Shaunaka	[[Mandukya Upanishad\|Template:IAST]] and [[Mundaka Upanishad\|Template:IAST]]
Atharva Veda	Two recensions	Paippalada	Prashna Upanishad

New UpanishadsEdit

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 of them, namely 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<ref>Paul Deussen (1966), The Philosophy of the Upanishads, Dover, Template:ISBN, pages 283-296; for an example, see Garbha Upanishad</ref> to renunciation<ref name=olivellesamnyasa1>Patrick Olivelle (1992), The Samnyasa Upanisads, Oxford University Press, Template:ISBN, pages 1-12, 98-100; for an example, see Bhikshuka Upanishad</ref> 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<ref name=olivellesamnyasa1/> While over two dozen of the minor Upanishads are dated to pre-3rd century CE,Template:Sfn Template: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 VedasEdit

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 the Upanishads.Template:Sfn These lists associated each Upanishad with one of the four Vedas. Many such lists exist but they 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<ref>Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, Template:ISBN, pages 566-568</ref> In north India, a list of 52 Upanishads has been most common.Template:Sfn

The Template:IAST Upanishad's list of 108 Upanishads groups the first 13 as mukhya,<ref name=PeterHeehs/>Template:Refn 21 as Sāmānya Vedānta, 18 as Sannyāsa,<ref name=olivellesamnyasa/> 14 as Vaishnava, 14 as Shaiva, 8 as Shakta, and 20 as Yoga.<ref name=ayyangaryoga>The Yoga Upanishads TR Srinivasa Ayyangar (Translator), SS Sastri (Editor), Adyar Library</ref> The 108 Upanishads as recorded in the Template:IAST are shown in the table below.Template:Sfn The mukhya Upanishads are the most important and highlighted.<ref name=stephenphillips28/>

Veda-Upanishad association
Veda	NumberTemplate:Sfn	Mukhya<ref name=PeterHeehs>Peter Heehs (2002), Indian Religions, New York University Press, Template:ISBN, pages 60-88</ref>	Sāmānya	Sannyāsa<ref name=olivellesamnyasa>Patrick Olivelle (1992), The Samnyasa Upanisads, Oxford University Press, Template:ISBN, pages x-xi, 5</ref>	Śākta<ref>AM Sastri, The Śākta Upaniṣads, with the commentary of Śrī Upaniṣad-Brahma-Yogin, Adyar Library, Template:Oclc</ref>	Vaiṣṇava<ref>AM Sastri, The Vaishnava-upanishads: with the commentary of Sri Upanishad-brahma-yogin, Adyar Library, Template:Oclc</ref>	Śaiva<ref>AM Sastri, The Śaiva-Upanishads with the commentary of Sri Upanishad-Brahma-Yogin, Adyar Library, Template:Oclc</ref>	Yoga<ref name=ayyangaryoga/>
Ṛigveda	10	Aitareya, Kauśītāki	Ātmabodha, Mudgala	Nirvāṇa	Tripura, Saubhāgya-lakshmi, Bahvṛca	-	Akṣamālika	Nādabindu
Sāmaveda	16	Chāndogya, Kena	Vajrasūchi, Maha, Sāvitrī	Āruṇi, Maitreya, Brhat-Sannyāsa, Kuṇḍika (Laghu-Sannyāsa)	-	Vāsudeva, Avyakta	Rudrākṣa, Jābāli	Yogachūḍāmaṇi, Darśana
Kṛṣṇa Yajurveda	32	Taittiriya, Katha, Śvetāśvatara, Maitrāyaṇi Template:Refn	Sarvasāra, Śukarahasya, Skanda, Garbha, Śārīraka, Ekākṣara, Akṣi	Brahma, (Laghu, Brhad) Avadhūta, Kaṭhasruti	Sarasvatī-rahasya	Nārāyaṇa, Kali-Saṇṭāraṇa, Mahānārāyaṇa (Tripād vibhuti),	Kaivalya, Kālāgnirudra, Dakṣiṇāmūrti, Rudrahṛdaya, Pañcabrahma	Amṛtabindu, Tejobindu, Amṛtanāda, Kṣurika, Dhyānabindu, Brahmavidyā, Yogatattva, Yogaśikhā, Yogakuṇḍalini, Varāha
Śukla Yajurveda	19	Bṛhadāraṇyaka, Īśa	Subala, Mantrika, Niralamba, Paingala, Adhyatma, Muktikā	Jābāla, Bhikṣuka, Turīyātītavadhuta, Yājñavalkya, Śāṭyāyaniya	-	Tārasāra	-	Advayatāraka, Haṃsa, Triśikhi, Maṇḍalabrāhmaṇa
Atharvaveda	31	Muṇḍaka, Māṇḍūkya, Praśna	Ātmā, Sūrya, Prāṇāgnihotra<ref>Prāṇāgnihotra is missing in some anthologies, included by Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, Template:ISBN, page 567</ref>	Āśrama, Nārada-parivrājaka, Paramahamsa, Paramahaṃsa parivrājaka, Parabrahma	Sītā, Devī, Tripurātapini, Bhāvana	Nṛsiṃhatāpanī, Rāmarahasya, Rāmatāpaṇi, Gopālatāpani, Kṛṣṇa, Hayagrīva, Dattātreya, Gāruḍa	Atharvasiras,<ref>Atharvasiras is missing in some anthologies, included by Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, Template:ISBN, page 568</ref> Atharvaśikha, Bṛhajjābāla, Śarabha, Bhasma, Gaṇapati	Śāṇḍilya, Pāśupata, Mahāvākya
Total Upaniṣads	108	13Template:Refn	21	18	8	14	14	20

PhilosophyEdit

Template:See also

File:Wassertropfen.jpg

Impact of a drop of water, a common analogy for Brahman and the Ātman

The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), and the human body/person,Template:Sfn postulating Ātman and Brahman as the "summit of the hierarchically arranged and interconnected universe,"Template:Sfn Template:Sfn Template:Sfnp but various ideas about the relation between Atman and Brahman can be found.Template:Sfnp Template:Refn

The Upanishads reflect 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:Sfn Template:Refn

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 declarations of Ahimsa (non-violence) as an ethical precept.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, pages 114-115 with preface and footnotes;
Robert Hume, Chandogya Upanishad 3.17, The Thirteen Principal Upanishads, Oxford University Press, pages 212-213</ref><ref>Henk Bodewitz (1999), Hindu Ahimsa, in Violence Denied (Editors: Jan E. M. Houben, et al.), Brill, Template:ISBN, page 40</ref> 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.<ref>PV Kane, Samanya Dharma, History of Dharmasastra, Vol. 2, Part 1, page 5</ref><ref>Template:Cite book</ref> Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest Upanishad.<ref>Tull, Herman W. The Vedic Origins of Karma: Cosmos as Man in Ancient Indian Myth and Ritual. SUNY Series in Hindu Studies. P. 28</ref>

Development of thoughtEdit

Template:Hindu philosophy

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 Template:IAST 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".<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, pages 30-42;</ref> The Mundaka Upanishad declares how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works.<ref name=maxmuller12/> 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.<ref name=maxmuller12>Max Müller (1962), Manduka Upanishad, in The Upanishads - Part II, Oxford University Press, Reprinted as Template:ISBN, pages 30-33</ref><ref>Eduard Roer, Mundaka Upanishad Template:Dead link Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal, pages 153-154</ref> The Maitri Upanishad states,<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, pages 331-333</ref>

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,<ref>"laid those fires" is a phrase in Vedic literature that implies yajna and related ancient religious rituals; see Maitri Upanishad - Sanskrit Text with English Translation Template:Dead link EB Cowell (Translator), Cambridge University, Bibliotheca Indica, First Prapathaka</ref> meditate on the Self, to become complete and perfect. But who is to be meditated on?
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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.<ref>Template:Citation</ref><ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, Template:ISBN, pages 350-351</ref><ref name=pauldeussenov>Paul Deussen, Template:Google books, University of Kiel, T&T Clark, pages 342-355, 396-412</ref> 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).<ref name=pauldeussenov/><ref>RC Mishra (2013), Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol. 25, No. 1, pages 21-42</ref><ref>Mark B. Woodhouse (1978), Consciousness and Brahman-Atman Template:Webarchive, The Monist, Vol. 61, No. 1, Conceptions of the Self: East & West (January, 1978), pages 109-124</ref>

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 fails to find an empirical correlate of the assumed Atman, but nevertheless assumes its existence,Template:Sfn "[reifying] consciousness as an eternal self."Template:Sfn The Buddhist inquiry "is satisfied with the empirical investigation which shows that no such Atman exists because there is no evidence," states Jayatilleke.Template:Sfn

Atman and BrahmanEdit

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The Upanishads postulate Ātman and Brahman as the "summit of the hierarchically arranged and interconnected universe."Template:Sfn Template:Sfn Template:Sfnp Both have multiple meanings,Template:Sfn and various ideas about the relation between Atman and Brahman can be found.Template:Sfnp Template:Refn

Atman has "a wide range of lexical meanings, including ‘breath’, ‘spirit’, and ‘body’."Template:Sfn In the Upanishads it refers to the body, but also to the essence of the concrete physical human body,Template:Sfn "an essence, a life-force, consciousness, or ultimate reality."Template:Sfn The Chāndogya Upaniṣhad (6.1-16) "offers an organic understanding of ātman, characterizing the self in terms of the life force that animates all living beings," while the Bṛhadāraṇyaka Upaniṣhad "characterizes ātman more in terms of consciousness than as a life-giving essence."Template:Sfn

Brahman may refer to a "formulation of truth," but also to "the ultimate and basic essence of the cosmos," standing at the "summit of the hierarchical scheme, or at the bottom as the ultimate foundation of all things."Template:Sfn Brahman is "beyond the reach of human perception and thought."Template:Sfnp Atman likewise has multiple meanings, one of them being 'self', the inner essence of a human body/person.Template:Sfn Template:Sfn Template:Refn

Various ideas about the relation between Atman and Brahman can be found.Template:Sfnp Template:Refn Two distinct, somewhat divergent themes stand out. Older upanishads state that Atman is part of Brahman but not identical, while younger Upanishads state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with Atman.<ref name=johnkoller/><ref>Paul Deussen, Template:Google books, Dover Publications, pages 86-111, 182-212</ref> The Brahmasutra by Badarayana (Template:Circa 100 BCE) synthesized and unified these somewhat conflicting theories. According to Nakamura, the Brahmasutras see Atman and Brahman as both different and not-different, a point of view which came to be called bhedabheda in later times.<ref>Nakamura (1990), A History of Early Vedanta Philosophy, p.500. Motilall Banarsidas</ref> According to Koller, the Brahmasutras state 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.<ref name=johnkoller>John Koller (2012), Shankara, in Routledge Companion to Philosophy of Religion, (Editors: Chad Meister, Paul Copan), Routledge, Template:ISBN, pages 99-102</ref> This ancient debate flowered into various dual, non-dual theories in Hinduism.

Reality and MayaEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Two different types of the non-dual Brahman-Atman are presented in the Upanishads, according to Mahadevan. The one in which the non-dual Brahman-Atman is the all-inclusive ground of the universe and another in which empirical, changing reality is an appearance (Maya).Template:Sfn

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).<ref>Paul Deussen, Template:Google books, pages 161, 240-254</ref> 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).<ref name=beamsc>Ben-Ami Scharfstein (1998), A Comparative History of World Philosophy: From the Upanishads to Kant, State University of New York Press, Template:ISBN, page 376</ref>

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."<ref>H.M. Vroom (1996), No Other Gods, Wm. B. Eerdmans Publishing, Template:ISBN, page 57</ref> 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."<ref>Wendy Doniger O'Flaherty (1986), Dreams, Illusion, and Other Realities, University of Chicago Press, Template:ISBN, page 119</ref>

In the Upanishads, Māyā is the perceived changing reality and it co-exists with Brahman which is the hidden true reality.<ref name=aegough>Archibald Edward Gough (2001), The Philosophy of the Upanishads and Ancient Indian Metaphysics, Routledge, Template:ISBN, pages 47-48</ref><ref>Teun Goudriaan (2008), Maya: Divine And Human, Motilal Banarsidass, Template:ISBN, pages 1-17</ref> 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.<ref name=knaiyar>KN Aiyar (Translator, 1914), Sarvasara Upanishad, in Thirty Minor Upanishads, page 17, Template:Oclc</ref><ref name=adishankaratu>Adi Shankara, Template:Google books, SS Sastri (Translator), Harvard University Archives, pages 191-198</ref>

Schools of VedantaEdit

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File:Raja Ravi Varma - Sankaracharya.jpg

Adi Shankara, expounder of Advaita Vedanta and commentator (bhashya) on the Upanishads

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.Template:Refn Template:Refn 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 Nimbarkacharya's Svabhavika Bhedabheda, Vallabha's Suddhadvaita, and Chaitanya's Acintya Bhedabheda.Template:Sfn The philosopher Adi Shankara has provided commentaries on 11 mukhya Upanishads.Template:Sfn

Advaita VedantaEdit

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 (8th century CE).Template:Sfn Template: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:Sfn Template: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.<ref>John Koller (2012), Shankara in Routledge Companion to Philosophy of Religion (Editors: Chad Meister, Paul Copan), Routledge, Template:ISBN, pages 99-108</ref>

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 that Atman (soul, self) exists, whereas Buddhism asserts that there is no soul, no self.<ref name=eroer1>Edward Roer (translator), Template:Google books to Brihad Aranyaka Upanishad at pages 3-4; Quote - "(...) Lokayatikas and Bauddhas who assert that the soul does not exist. There are four sects among the followers of Buddha: 1. Madhyamicas who maintain all is void; 2. Yogacharas, who assert except sensation and intelligence all else is void; 3. Sautranticas, who affirm actual existence of external objects no less than of internal sensations; 4. Vaibhashikas, who agree with later (Sautranticas) except that they contend for immediate apprehension of exterior objects through images or forms represented to the intellect."</ref><ref name=eroer2>Edward Roer (Translator), Template:Google books to Brihad Aranyaka Upanishad at page 3, Template:Oclc</ref><ref>KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, Template:ISBN, pages 246-249, from note 385 onwards;
Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, Template:ISBN, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";
Edward Roer (Translator), Template:Google books, pages 2-4
Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? Template:Webarchive, Philosophy Now;
John C. Plott et al. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, Template:ISBN, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref>

Shankara used four sentences from the Upanishads, called the Mahāvākyas (Great Sayings), 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

BhedabhedaEdit

Vijñānabhikṣu countered Advaita emphasis on non-difference of the self and Brahman by pointing to statements from the Upanishads that support difference.<ref>Template:Cite journal</ref>

VishishtadvaitaEdit

Ramanuja (1017–1137 CE), the main proponent of the Vishishtadvaita philosophy, disagreed with Adi Shankara and the Advaita school.Template:Sfn Visistadvaita is a synthetic philosophy bridging the monistic Advaita and theistic Dvaita systems of Vedanta.Template:Sfn Ramanuja frequently cited the Upanishads, and stated that Vishishtadvaita is grounded in the Upanishads.<ref name=staffordbetty>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy, Vol. 20, No. 2, pages 215-224, {{#invoke:doi|main}}</ref><ref name=fowlerr299>Template:Cite book</ref>

Ramanuja's Vishishtadvaita interpretation of the Upanishads is that of qualified monism.<ref name=williamindichcav1>Template:Cite book</ref><ref name=brucesullivan239>Template:Cite book</ref> Ramanuja interprets the Upanishadic literature to be teaching a body-soul theory, states Jeaneane Fowler – a professor of Philosophy and Religious Studies, where the Brahman is the dweller in all things, yet also distinct and beyond all things, as the soul, the inner controller, the immortal.<ref name=fowlerr299/> The Upanishads, according to the Vishishtadvaita school, teach individual souls to be of the same quality as the Brahman, but quantitatively distinct.<ref name=staffordbetty215>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224</ref><ref>Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, Template:ISBN, pages 517-518</ref><ref>Template:Cite book</ref>

In the Vishishtadvaita school, the Upanishads are interpreted to be teaching about Ishvara (Vishnu), who is the seat of all auspicious qualities, with all of the empirically perceived world as the body of God who dwells in everything.<ref name=fowlerr299/> The school recommends a devotion to godliness and constant remembrance of the beauty and love of a personal god. This ultimately leads one to the oneness with abstract Brahman.<ref name=jabvanbuirhtp/><ref name="Sydnor2012p20">Template:Cite book</ref><ref name=joeschultz81>Template:Cite book</ref> The Brahman in the Upanishads is a living reality, states Fowler, and "the Atman of all things and all beings" in Ramanuja's interpretation.<ref name=fowlerr299/>

DvaitaEdit

The Dvaita school was founded by Madhvacharya (1199–1278 CE).Template:Sfn It is regarded as a strongly theistic philosophic exposition of the Upanishads.Template:Sfn Madhvacharya, much like Adi Shankara claims for Advaita, and Ramanuja claims for Vishishtadvaita, states that his theistic Dvaita Vedanta is grounded in the Upanishads.<ref name=staffordbetty/>

According to the Dvaita school, states Fowler, the "Upanishads that speak of the soul as Brahman, speak of resemblance and not identity".<ref name="Fowler2002p356">Template:Cite book</ref> Madhvacharya interprets the Upanishadic teachings of the self becoming one with Brahman, as "entering into Brahman", just like a drop enters an ocean. This to the Dvaita school implies duality and dependence, where Brahman and Atman are different realities. Brahman is a separate, independent and supreme reality in the Upanishads, Atman only resembles the Brahman in limited, inferior, dependent manner according to Madhvacharya.<ref name="Fowler2002p356"/><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite book</ref>

Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualism Vedanta schools,<ref name=jabvanbuirhtp>J.A.B. van Buitenen (2008), Ramanuja - Hindu theologian and Philosopher Template:Webarchive, Encyclopædia Britannica</ref> both are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvacharya believed that some souls are eternally doomed and damned.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Similarities with Platonic thoughtEdit

Template:See also

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 Guṇas in the Indian philosophy of Samkhya.Template:Sfn Template:Sfn Template:Refn

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:Sfn Template: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<ref>RC Mishra (2013), Moksha and the Hindu Worldview, Psychology & Developing Societies, Vol. 25, No. 1, pages 21-42; Chousalkar, Ashok (1986), Social and Political Implications of Concepts Of Justice And Dharma, pages 130-134</ref>

TranslationsEdit

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 Mughal Emperor Akbar's reign (1556–1586) saw the first translations of the Upanishads into Persian.Template:Sfn Template:Sfn His great-grandson, Dara Shukoh, produced a collection called Sirr-i-Akbar 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:Sfn Template:Sfn The French translation was never published.Template:Sfn More recently, several translations in French of some Upanishads or the whole of 108 have been published : by indianists Louis Renou, Kausitaki, Svetasvatra, Prasna, Taittiriya Upanisads, 1948;<ref>Template:Cite book.</ref> Jean Varenne, Mahâ-Nârâyana Upanisad, 1960,<ref>Template:Cite book Reprint in 1986.</ref> and Sept Upanishads, 1981;<ref>Template:Cite book.</ref> Alyette Degrâces-Fadh, Samnyâsa-Upanisad (Upanisad du renoncement), 1989;<ref>Template:Cite book.</ref> Martine Buttex, Les 108 Upanishads (full translation), 2012.<ref>Template:Cite book.</ref>

The Latin version was the initial introduction of the 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<ref name=colebrook1858>See Henry Thomas Colebrooke (1858), Essays on the religion and philosophy of the Hindus. London: Williams and Norgate. In this volume, see chapter 1 (pp. 1–69), On the Vedas, or Sacred Writings of the Hindus, reprinted from Colebrooke's Asiatic Researches, Calcutta: 1805, Vol 8, pp. 369–476. A translation of the Aitareya Upanishad appears in pages 26–30 of this chapter.</ref> in 1805, and the first English translation of the Kena Upanishad was made by Rammohun Roy in 1816.<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

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),<ref>Template:Citation</ref> Paul Deussen (60 Upanishads),Template:Sfn Sarvepalli Radhakrishnan (18 Upanishads),<ref>Template:Citation</ref> Patrick Olivelle (32 Upanishads in two books)Template:Sfn Template:Sfn and Bhānu Swami (13 Upanishads with commentaries of Vaiṣṇava ācāryas). Olivelle's translation won the 1998 A.K. Ramanujan Book Prize for Translation.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Throughout the 1930s, Irish poet W. B. Yeats worked with the Indian-born mendicant-teacher Shri Purohit Swami on their own translation of the Upanishads, eventually titled The Ten Principal Upanishads and published in 1938. This translation was the final piece of work published by Yeats before his death less than a year later.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Reception in the WestEdit

File:Schopenhauer.jpg

German 19th century philosopher Arthur Schopenhauer, impressed by the Upanishads, called the texts "the production of the highest human wisdom".

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 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,

In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death.Template:Sfn{{#if:|{{#if:|}}
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Schopenhauer's philosophy influenced many famous people and introduced them to the Upanishads. One of them was the Austrian Physicist Erwin Schrödinger, who once wrote:

“There is obviously only one alternative,” he wrote, “namely the unification of minds or consciousnesses. Their multiplicity is only apparent, in truth there is only one mind. This is the doctrine of the Upanishads.”<ref>Template:Citation</ref>{{#if:|{{#if:|}}
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Another German philosopher, Friedrich Wilhelm Joseph Schelling, praised the ideas in the Upanishads,<ref>Template:Cite book</ref> as did others.<ref>Template:Cite book</ref> In the United States, the group known as the Transcendentalists were influenced by the German idealists. Americans, such as Emerson and Thoreau 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

The poet 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 According to Eknath Easwaran, the Upanishads are snapshots of towering peaks of consciousness.Template:Sfn

Juan Mascaró, a professor at the University of Barcelona and a translator of the Upanishads, 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".<ref>Juan Mascaró, The Upanishads, Penguin Classics, Template:ISBN, page 7, 146, cover</ref>

Paul Deussen in his review of the Upanishads, states that the texts emphasize Brahman-Atman as something that can be experienced, but not defined.<ref name=pauldeussenreview/> 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.<ref name=pauldeussenreview>Paul Deussen, The Philosophy of the Upanishads University of Kiel, T&T Clark, pages 150-179</ref> Max Müller, 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. {{#if:Max Müller|{{#if:|}}

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