introduction to indian philosophy

1. The Upanishads

2. Upanishad
Upa- (near), ni- (down), sad (to sit):
sitting near the teacher
Guhya jnana or rahasyam

3. Upanishads are a culmination and
completion of an earlier body of Hindu
sacred texts called the Vedas.
Veda = knowledge
Upanishads are Vedanta: End of the Vedas

4. The Teachings of the
Upanishads

5. Six Key Concepts in the
Upanishads
Brahman Atman
Karma Samsara
Moksha
Avidya

6. I.
BRAHMAN

7. The Upanishads emphasize the impermanence
of the empirical world, physical reality as we
experience it through our senses.
Maya

8. The Upanishads distinguish between
the changing, transient nature of the
empirical universe and a single
ultimate transcendent reality that is
unchanging and permanent.

9. Brahman
Ultimate Cosmic Reality

10. The distinction between Maya and Brahman
allows Upanishadic thinkers to affirm the unity
or oneness of all things.
All that is is Brahman. Reality is ultimately one
and unchanging, though it appears as many and
changing.

11. Brahman Alone is Real.
Everything Else is Illusion.

12. What more can be said
about the nature of
Brahman?

13. We can speak of Brahman as
“being” (sat), “consciousness”
(cit), and “bliss” (ananda).
However, these are merely ways
of talking about the human
apprehension of Brahman.

14. In itself Brahman cannot be defined or
positively described.
Ultimately “Brahman” is a way of
designating a state in which subject-object
duality ceases to exist.
“There is no better description [of
Brahman] than this: that it is not-this, it
is not-that (neti, neti).” Brhad-aranyaka
Upanishad, II, 3, 6.

15. Nirguna Brahman
Brahman in itself is beyond all human
categories and conceptualization. In
itself Brahman has no attributes.
Saguna Brahman
Brahman in relation to maya and
as an object of human discourse
and devotion, with attributes.
Dual Aspect Theism

16. Implications?

17. In itself the Supreme being cannot be known, as the
Infinite surpasses or transcends all human conception.
The impersonal Supreme being is made personal
through manifestations of the Infinite in finite form.

18. The many gods of Hinduism represent different aspects of one
and the same ultimate reality, Brahman.
Brahma Vishnu Shiva
Hinduism views the cosmic activity of the Supreme Being as comprised of
three tasks: creation, preservation, and dissolution and recreation. Three
deities (Trimurti) represent these tasks: Brahma, Vishnu, and Shiva.

19. II.
ATMAN

20. The True Self (Atman)
The Upanishads teach the existence
of a true Self called Atman.
The individual personality, soul, or self
(jiva) belongs to the realm of maya. The jiva
is conditioned by Atman.
Atman is timeless, spaceless, unchanging pure
consciousness, only temporarily manifested as
jiva in maya.

21. Relation between Atman and Jiva

22. Analogy: The Atman is to the jiva
what the space around a jar is to the
space within the jar.
Space
Within
Jar
Space Outside Jar Space within the jar is space
bounded and limited by the
edges of the jar.
So the jiva is Atman
bounded and limited by
individuality.

23. “The wise one is not born, nor dies.
This one has not come from anywhere, has not become
anyone.
Unborn, constant, eternal, primeval, this one
Is not slain when the body is slain. . . .
He who is the bodiless among bodies,
Stable among the unstable.
The great, all pervading Self –
On recognizing Him, the wise man sorrows not.”
Kena Upanishad II.18,22

24. “That Self (Atman) is not this, it is not that (neti,
neti). It is unseizable, for it cannot be seized;
indestructible, for it cannot be destroyed;
unattached, for it does not attach itself; is unbound,
does not tremble, is not injured.”
Brhadaranyaka Upanishad, iv.v.15

25. Relation between
Brahman and Atman

26. Atman is Brahman

27. Tat Tvam Asi
“Thou [Atman] art That [Brahman]”
(Chandogya Upanishad, VI)
There is a common consciousness between
Atman and Brahman.
“The individual self, apart from all
factors that differentiate it from pure
consciousness, is the same as the divine,
apart from its differentiating conditions.”
(Eliot Deutsch, Advaita Vedanta, p. 50)

28. Strip away all appearances
and every self is identical
with the ultimate reality.

30. III.
AVIDYA and VIDYA

31. The human
perspective is
characterized by
ignorance (avidya)
of the true nature of
reality and the self.

32. Analogy
A rope may appear to be a snake.
Likewise, the universe may appear to be many and
changing, and we may appear to be individuals
within the universe.
This is appearance only, grounded in avidya.

33. IV.
SAMSARA
and
KARMA

34. Avidya Egoism
Ignorance leads to egocentric desires
Egoism New Physical Forms
Our egocentric desires and actions create
and perpetuate new physical forms or
vehicles for atman.

35. From this set of
Upanishadic
teachings emerges
the doctrine of
Reincarnation or
Rebirth.
Humans live multiple
embodied lives,
experiencing a
cyclical process of
birth, death, and
rebirth (samsara).

36. “Where one’s mind is attached – the inner self
Goes thereto with action, being attached to it alone.
Obtaining the end of his action,
Whatever he does in this world,
He comes again from that world
To this world of action.
- So the man who desires.”
Brhadaranyaka Upanishad, iv.iv.6

37. “By the mind alone is It [Brahman] to be perceived.
There is on earth no diversity.
He gets death after death,
Who perceives here seeming diversity.”
Brhadaranyaka Upanishad, iv.iv.19

38. Samsara and Suffering
Human suffering – lack of
satisfaction in life - is associated
with material forms of existence.
As long as samsara continues a
person is doomed to experience
suffering.

39. In the Upanishads karma designates a law of
cosmic justice according to which every action
has an effect that is proportioned to the moral
quality of the action.
Rebirth is governed by karma
(literally “action”).

40. Karma includes the character one has
formed through one’s choices and actions.
Karma determines the nature of one’s
future incarnations.
Bad Karma Good Karma
Right Action
Wrong Action

41. Rebirth is not desirable.
It implies that a person is still
trapped in ignorance about the
nature of reality.
Suffering, associated with
material existence, has not yet
been transcended.

42. VI.
MOKSHA

43. The Ultimate State (Moksha)
Suffering is transcended only by
release from samsara and absorption
into Brahman, the one ultimate
reality.
This is a state of knowledge,
enlightenment, or absolute
consciousness in which the true nature
of reality (Brahman) and the true self
(Atman) is perceived.

44. It is also a state of freedom (moksha).
The only thing that can be free is that
which is one, for only that which is one
has no desire.
Being all that there is, there is nothing
else for it to desire.
There is nothing left to suffer.

45. “Now the man who does not desire – He
who is without desire, who is freed from
desire, whose desire is satisfied, whose
desire is the Self (atman) – his breath does
not depart. Being very Brahman, he goes to
Brahman.”
Brhadaranyaka Upanishad, iv.iv.6

46. “As the flowing rivers in the ocean
Disappear, quitting name and form,
So the knower, being liberated from name
and form,
Goes unto the Heavenly Person, higher than
the high.
He, verily, who knows the Supreme
Brahman, becomes Brahman.”
Mundaka Upanishad, III.ii 8-9

47. ThTehueltigmoalteisgtoalobistaniontto
mokshab
a
e
nr
d
ebo
erf
n
r.
ee from
desire and the cycle of
death and rebirth.

48. Six Key Concepts in the
Upanishads
Brahman Atman
Karma Samsara
Moksha
Avidya