The “end of the Vedas”.Philosophical schools based

upon the Upanishads

Vedic ideasUniverse is maintained by the yajña,

which is performed by Brahmanas, and paid for by householders from

other varnas.

Thus this is all to do with those who are still living in society, and is based

upon action according to your dharma; Karma – Marga.

Underlying. The power behind the sacrifice is ultimately one

thing. The power that underlies everything is Vac, like an iceberg, most of it is unknown.

Holy utterance (Vac) is measured as four quarters; wise brahmanas know these.

The three that are set down in secret they do not bring into movement. The fourth is what men speak. They call in Indra, Mitra,

Varuna, Agni….that which is One.

Rg Veda 1.164

Sannyasin.

At the end of life in society, it is possible for people to take Sannyas; to renounce everything about the world, even their names & families, and to retreat into the forest to work harder at getting

closer to this ultimate reality.

Many who did so practiced extreme asceticism and meditation, as a result of which they experienced ultimate reality.

UpanishadsThose who experienced ultimate reality taught their disciples about the nature of reality, and how to

achieve it.

These are recorded in the Upanishads (derived from a word

meaning to sit at the feet of)

These books are esoteric and mysterious; only for the real

spiritual adventurer.

Jñana – marga

Those following this path are following Jñana – marga. Jñana is linked to the Greek

; meaning knowledge gained through experience. Thus the Jñana – marga is the way of knowledge. This is not intellectual,

but experiential knowledge.

Their philosophical school is called Vedanta.

Atman

The most important one is Atman, usually translated as “the self”. This is the abiding spiritual reality at the core of

all living things. 'That Self is hidden in all beings and

does not shine forth” (Katha Upanishad 3:12)

Apophatic

A concept from Western Philosophy, an Apophatic thing may only be

described in negative terms – thus “God is not this small rubber ball” is correct, whereas “God is good”

is not, as “goodness” is an inherently human concept, and thus cannot be applied to God.

Atman

The Atman provides the consciousness and awareness of

each living thing. 'That by which we know form, taste,

smell, sounds, and loving touches, by that also we know what exists besides’. (Katha Upanishad 4:3).

Atman

The Atman is the spiritual element that is subject to Samsara .

As a man leaves an old garment and puts on one that is new, the Spirit leaves his mortal body and then

puts on one that is new. (Bhagavad Gita 2:22).

Atman

The Atman is unknowable to the Intellect.

“The atman is not like this or like that….how assuredly can one know

the knower?” (Brihadaranyaka Upanishad 2.4.14)

AtmanThis experiential knowledge will give

liberation from samsara.'He who has perceived that which is without sound, without touch, without

form, without decay, without taste, eternal, without smell, without beginning,

without end, beyond the Great, and unchangeable, is freed from the jaws of

death.' (Katha Upanishad 3:15).

Brahman

Brahman is also often translated as “self”, and is a very closely linked concept to Atman. Here however it is a universal self, a universal

spirit which permeates and underpins the universe, without

personality or involvement, utterly unknowable through the intellect.

BrahmanBrahman is the spirit pervading and

upholding the entire universe. 'My dear child, it is true that you cannot perceive Being here, but it is equally true that it is here. "This finest essence,—the whole universe has it as its Self: That is the Real: That is the Self: That you are,

Svetaketu (Chandogya Upanishad VI.xiii. 1-3)

Brahman

Is often represented by the Sound “Om” (Aum).

'That (imperishable) syllable (Om) means Brahman, that syllable means the highest (Brahman)

Katha Upanishad 2:16

Brahman - Atman

The Upanishads all agree that there is a subtle and mysterious link

between these two; that they are in some way the same; one

macrocosmic, one microcosmic.

Different ways of articulating this mysterious relationship are expressed in

the different schools of Vedanta.

That which speech cannot express, but that by which speech is

expressed is Brahman. Know that alone as Brahman, not that which people worship here. That which cannot be felt by the mind, but that which enables the mind to

feel, that is Brahman. That which cannot be seen with the eye, but

enables your eye to see, understand that alone to be God, not what people worship here.

Kenopanişad 1.5-7

This it is which they seek to know through repetition of the Vedas, thought celibate life, through asceticism, through faith, through sacrifice and through fasting.

When one knows this he becomes a Muni (silent sage). This it is which wandering

ascetics seek as their heavenly world when they wander forth as

ascetics……..Therefore one who knows this, becoming pacified, controlled, at

peace, patient, full of faith, should see the Self in the Self alone. He looks upon

everyone as it. Everyone comes to be his Self, he becomes the Self of everyone.

Brihadaranyaka Upanishad. 4.4. 25, 27.