A Philosophical Overview on Chandogya Upanishad in Indology

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International Journal of Research and Innovation in Social Science (IJRISS) |Volume V, Issue I, January 2021|ISSN 2454-6186

Ven. Wadigala Samitharathana Royal Paṇḍit (O. S. S.), Department of Philosophy, Faculty of Arts, University of Peradeniya, SRI LANKA

Abstract: In Indology, Chandogya Upanishad seems like one of II. DISCUSSION the most philosophised approaches to the Vedānta tradition. It could introduce and develop earlier Vedic concepts descriptively 2. 1. A Brief Overlook on Upanishads and Chandogya and analytically. In particular, the Chandogya Upanishad has Upanishad precisely worked out in against to ancient Vedic foreknowledge and mystic narratives. Then it may probably be an influential By exegesis of Śankara, the Upanishads so named because they "destroy" inborn ignorance, or because of the "conduct" resource to Post-Indian philosophical arises. Moreover, that has 5 succinctly revealed some intended doctrines on theology upon the to Brahman (Deussen, 1906, p. 10). Moreover, except these Brahman, Cosmology upon the universe, psychology upon the literal definitions, the word Upanishad has usually been soul, eschatology upon the transmigration and emancipation as expounded by Indian writers by rahasyam (ex: “secret”, following rather theoretical figures. Consequently, above Anquetil‟s secretum tegendum) (Dasgupta, 1963, p. 40).6 The intensive identification was grossly impacted by the intellectual attempt to continuously maintain secrecy with regard abstruse dialectics in the Chandogya Upanishad treatise. Overleaf, that and therefore easily misunderstood doctrines has numerous sophisticated conversations also could be a fundamental reason analogies and mysterious interpretations of course. It does to be considered as a positively evaluated philosophical branch in Indology. The critical dialogues in the treatise could recognise a mind Upanishads should also have the diverse meaning of the words according to ancient philology (Radhakrishnan and few of disputable intellectual terminates like epistemology, 7 metaphysics, transcendentalism, and phenomenology. In this Moore, 1957, p. 37). The critique of Upanishads was manner, here, it would hope to study the Chandogaya Upanishad generally occupying a comparatively subservient place in as briefly and descriptively. Vedic literature. The highest comprehension of ultimate truth and reality prominently regarded having been once for at all Keywords: Chandogya Upanishad, Brahman, Universe, Soul, claimed in the Upanishads. All Upanishads guided by Emancipation intelligence formalised on spiritual intelligence (Jha and 8 I. INTRODUCTION Mishra, 1942, p. ix). Thus a mass branches of Hindu philosophy almost interpret the Upanishads in order to 1 he Chandogya Upanishad (Dasgupta, 1963, pp. 28-30) represent the true Vedānta doctrines. T that is the most eminent and profound historical text which could constitute philosophical and mythological The dates of Upanishads would not be able to determine thoughts since early historiographical Indian culture. It is one because they belong to very early chronological history in Indology. However, most of them might have belonged to the of the threefold foundations of Indian spiritual lore, the tripod th th of Indian ancient conventions as Upanishads, Brahmsutras 8 and 7 centuries BC. So they can be counted as Pre- 2 Buddhistic philosophical engagement in India (Radhakrishnan and Bhagavadgita (Krishnananda, 1984, p. 6). Among the ten 9 principal Upanishads, the Chandogya and Brihadaranyaka and Moore, 1957, p. 37). There are no real authors of the have positioned towards on philosophical critique of cosmic Upanishads. Some of the chief doctrines of the Upanishads and the cosmic aspect of reality (Krishnananda, 1984, p. 6).3 do associate with a few names of renowned sages such as Here, in particular, the Chandogya was endeavoured to be Aruṇi, Yᾱjῆavalkya, Bᾱlᾱki, Śvetaketu and Śᾱṇḍīlya. They may probably be the early exponents of the above doctrines in more realistic rather matter of fact concerning the impacts of 10 life. So the Chandogya Upanishad has dominated as Upanishads (Radhakrishnan and Moore, 1957, p. 37). The Saprapancha (considerate as to the visible forms of Upanishads also undermined „Śruti‟ or revealed literature, and experience), while the Brahadaranyaka called as are the sophisticated utterances of sages on behalf of spiritual illumination than of systematic reflection (Dasgupta, 1963, p. Nishprapancha (transcendent to all available experience) (Jha 11 and Mishra, 1942, p. viii).4 Inasmuch Chandogya Upanishad 41). So briefly Upanishad ideal endeavoured to speculate has compiled as many instructions for disciples preparing for the ultimate truth or perfection of wisdom. initiation. It contains remarkable philosophical teachings, The Chandogya Upanishad probably composed in between literal stories, and intellectual conversations with spiritual 5oo and 400 BCE (Long, 2013, p. 22).12 It is a treatise of the wisdom eliminating ignorance in life. In this critical way, it oldest Upanishads and included eight chapters, respectively. It would be hopeful of analysing in brief the Chandogya has morphologically begun with the words 'Om iti ētat Upanishad contextually. akṣaram‟ (Jha and Mishra, 1942, p. 1).13 Here there more important teachings are included in it. Nevertheless, perhaps

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International Journal of Research and Innovation in Social Science (IJRISS) |Volume V, Issue I, January 2021|ISSN 2454-6186

the most famous passage in the whole treatise is the discriminate in between the absolute reality of Being and the apocryphal story of Satyakᾱmᾱ Jᾱbᾱla and his truthful mundane appearance of becoming.18 In particular, here mother, in which it demonstrated that the statues of the Chandogya Upanishad relatively included a controversial Brᾱhmin are determined by character rather than by birth. discussion of duty, or Dharma, in which grossly contrasted with the spiritual quest for Brahman. That often associates The central teaching of here has associated with the with conventional religiosity. It then explained that Brahman philosopher Āruṇi, is the most essential and influential is the basis or primitive root of both the cosmic reality of the doctrine of the identity of the Ātman, the physical principle person (Long, 2013, pp. 22-23).19 So according to Chandogya within, and the Brᾱhman, the universal principle of nature. Upanishad’s contextual analysis, Brahman is infinite and This doctrine has acutely said in the very famous utterance, unlimited awareness. Moreover, the Brahman is both “Tat tvam asi (That art thou)” (Radhakrishnan and Moore, impersonal and personal-the material cause of existence and 1957, p. 38).14 In this Upanishad has also found out a the supreme or absolute deity in the universe. delineation of the significance of the music syllable Om.15As well as some of the famous theories of creation or cosmology The next section, a conversation between master and student can identify, such as cosmic-egg theory. Moreover, here the (as we often see in Upanishad dialogues), emphasised the name of the Upanishad has derived from the word „Chanda‟ nature of Brahman as the infinite. There is indeed no finite which defines meter, it is also as denoted as it is capable of goal can satisfy the longing of the soul. As well as there is no being recited in metrical style. pleasance in the finite. Only in the infinite is their pleasance. Consequently, the infinite is self-sufficient and independent. On the contrary, the Chandogya Upanishad could build-up a The self is one, and it has become all things. All that exists co-dependent relationship of identity between the reality at the has emanated from Brahman (Deussen, 1906, p. 38).20 core of one‟s innermost being-the self-and Brahman, the Moreover, here it has acutely explained the temporary nature infinite, transcendent reality that is the basis of all existence of the heavenly rewards arrived at Vedic rituals. That would (Long, 2013, p. 22).16 Then this ancient treatise therefore say that one gives up attachments to these temporary rewards, springs and verifies mysticism in defining as the forsaking them for the mystical quest and the pursuit of transcendental reality as the supreme goal of wisdom and the Brahman. So the sage who convinces Brahman also arrives at end of this cycle of death and rebirth. This higher realisation all of the temporary rewards he might desire as well. The leads the whole conversations of the Chandogya Upanishad conception of Brahman and Ātman has been the fundamental inevitably. contextual significance there. 2. 2. A Contextual Analysis | Chandogya Upanishad 2. 3. A Fundamental Philosophical Conceptions | Chandogya The Chandogya Upanishad precisely explained contrasted Upanishad concepts in which would be worthwhile in philosophical It is an of course difficult task to find out most notable investigation via a few intellectual conversations in the text. philosophic concepts in Chandogya Upanishad as its laid Here it does mind to identify what they are? complexities and diversities. That has probably involved with  The Sacred Syllable “Om” some theological and metaphysical conceptualisations on the  The Three Branches of Duty worldly survival of human beings (Dasgupta, 1963, pp. 42- 21  The Individual Self Identical with the Infinite 43). Here it would try to scrutinise and then identify most Brahman intensive philosophic propositions there.  The Cosmic-Egg  Theology, or The Doctrine of Brahman  The Story of Jᾱbᾱla, a Brᾱhmin  Cosmology, or the Doctrine of Universe  Brahman as life, joy, and the void  Psychology, or the Doctrine of the Soul  Man‟s Destiny Determined by His Conduct  Eschatology, or the Doctrine of Transmigration and  The Universal Self Emancipation (Deussen, 1906)22  Being as the Source of All  Apart from this prior theoretical identification, we  In Sleep One Reaches Being can conceive some more phenomenological  The Unitary World-Self, The Immanent Reality of approaches in Chandogya Upanishad. All these sub- All Things and Man approaches are coming under above main  Progressive Worship of Brahman up to the Universal methodological conceptualisations. Self  The Knowledge of Brahman  The Progressive Instruction of Indra by Prajᾱpati  Sacrifice and Asceticism (Tapas) concerning the real self (Radhakrishnan and Moore,  The Ātman (Brahman) as the Unity 17 1957, pp. 64-76)  The Symbolical Representations of Brahman When we concerning on above dialogues between the masters  Substitutes for Ritual Practices like Aruṇi, Sanatkumᾱara and Prajᾱpatī and also truth seekers  Sole Reality of Brahman like Satyakᾱma, Śvetaketu, and Nᾱrada precisely attempted to  Brahman as the Cosmological and Physical Principle

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 Organic and Inorganic Nature [8] The Chādogyopanishad: A Treatise on Vedāanta Philosophy translated into English with The Commentary of Śankara,  The Subtle Body and Ethical Qualification Ganganatha Jha and Umesha Mishra, (Poona: Oriental Book  The Empirical Form of Emancipation Agency, 1942), viii.  Ethical Theories of Transmigration (Deussen, 1906, [9] Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. 23 S. Geden, (New York: Dover Publications, 1906), 10. See the 1st p. 49) nd and 2 Footnotes. Likewise, it also emphasised the virtue of continence, or [10] Max Muller says in his introduction to the Upanishads (S. B. E. I. p. lxii; see also pp. lx. lxi) “that Schopenhauer should have spoken restraint of sensory impulses, as essential to attaining the true of the Upanishads as „products of the highest wisdom‟… that he liberty or freedom of Brahman, the “world of Brahman” should have placed the pantheism there taught high above the ((Long, 2013, pp. 22-23).24 Absolutely, on the contrary, the pantheism of Bruno, Malebranche, Spinoza and Scotus Erigena, as historiographical religious concept of the Brahman has brought to light again at Oxford in 1681, may perhaps secure a more considerate reception for those relics of ancient wisdom than explicitly been the most revolving component here. It does anything that I could say in their favor.” feel, and it could all-encompass as a cosmopolitan overview [11] Surendranath Dasgupta, A History of Indian Philosophy: Volume I, of human existence. (Cambridge: Cambridge University Press, 1963), 40. See the 2nd Footnote. III. CONCLUSION [12] The word “Upanishad” is derived from upa, near, ni, down, and sad, to sit. Groups of pupils near the teacher to learn from him the In this scholarly writing, it tried to philosophically investigate truth by which ignorance is destroyed. There are over 200 the most meaningful impacts of Chandogya Upanishad and Upanishads, although the traditional number is 108. Of these, the briefly discuss them. Then per above hypothetical principal Upanishads are ten: Īśa, Kena, Kaṭha, Praśna, Muṇḍaka, Mᾱṇḍūkya, Taittirīya, Aitareya, Chᾱndogya, and Bṛhadᾱraṇyaka.” clarification, we can assume that Chandogya Upanishad could [13] A Source Book in Indian Philosophy, (ed.) Sarvapalli reveal a few of most remarkable conceptualised thoughts in Radhakrishnan and Charles A. Moore, (New Jersey: Princeton Indology such as Cosmology, Metaphysics, Theology, University Press, 1957), 37. Transcendentalism, Phenomenology, and Epistemology in [14] Here in the Commentary of Śankara, it has revealed some more in- depth explanation regards on this interpretation: "This Upanishad mainly concerned. Otherwise, under above very intensive though mainly deals with the Science and Non-Duality, yet in it are philosophical approaches, it could probably make a described the forms of Upāsanā (meditation and worship) as the substantial scenario towards intelligent comparative analysis. means of the attainment of good results: for, these bring about However, the concept of Brahman has undoubtedly been the results which are as good as Liberation itself.” [15] The Chādogyopanishad: A Treatise on Vedāanta Philosophy fundamental element or minor root of the Chandogya translated into English with The Commentary of Śankara, Upanishad. Ganganatha Jha and Umesha Mishra, (Poona: Oriental Book Agency, 1942), ix. IV. REFERENCES [16] A Source Book in Indian Philosophy, (ed.) Sarvapalli Radhakrishnan and Charles A. Moore, (New Jersey: Princeton [1] Here in terms of Upanishad is a considerable morpheme as it has University Press, 1957), 37. Ibid, 37. an unavoidable historical and philosophical exegesis for a long [17] Nevertheless, Surendranath Dasgupta (1963) says that in time in anthropology. It does mind to add some quotation here. Upanishads having some diverse meaning and contradictory [2] “Though it is generally held that Upaniṣads are usually attached as explanations also. The reason regarded conflicting ideas of the appendices to the Āraṇykas which are again attached to the Vedas. The highest perception of ultimate truth has declared in Brāhmaṇas, yet it cannot be said that their distinction as separate Upanishads. Vedas have multiple approaches to traditional beliefs treatises is always observed… The Upaniṣads are also known by and sacrifices for spiritual liberation without any self-empirical another name Vedānta, as they are believed to be the last portions perception. So for much fuller details, it can see below. of the Vedas (veda-anta, end); it is by this name that the [18] Surendranath Dasgupta, A History of Indian Philosophy: Volume I, philosophy of the Upaniṣads, the Vedānta philosophy, is so (Cambridge: Cambridge University Press, 1963), 41. familiar to us.” [19] Jeffery Long, Introduction to Selections from the Chandogya [3] Surendranath Dasgupta, A History of Indian Philosophy: Volume I, Upanishad included in Mysticism and the Spiritual Quest: A (Cambridge: Cambridge University Press, 1963), 28-30. Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist [4] Swami Krishnananda, The Chandogya Upanishad, (ed.) The Press, 2013), 22. However, it can get this selected sect of this Divine Life Society, (India: Sivananda Ashram, 1984), 6.It can article via accessing into the following website. also see this book on the following website.www.swami- www.academia.edu (September 26, 2020). krishnananda.org (September 26, 2020). [20] The Chādogyopanishad: A Treatise on Vedāanta Philosophy [5] According to Swami Krishnananda, Upanishads essentially translated into English with The Commentary of Śankara, constitute Adhyatma-Vidya or knowledge of the pure self in the Ganganatha Jha and Umesha Mishra, (Poona: Oriental Book broader sense, since the self can envisage in the different degrees Agency, 1942), 1. of its connotation and the many levels of expression.Ibid, 6. [21] It does quote some textual paragraph here: "The Upanishads [6] That is also got by above. In addition to this explanation, it does subordinate Vedic ceremonialism and even caste duties to the add here one more exegesis from the commentary of Śankara. supreme good of self-realisation. They lay great stress on the [7] The Chāndogya-Upaniṣad… directly deals with the true nature of distinction between the ignorant, narrow, selfish way which leads Brahman, the Supreme-Self, without a second, and its identity to transitory satisfaction and the way of wisdom which leads to with the individual self. The reason why a Upaniṣad should eternal life… The Upanishads speak to us of the way in which the expound is that the entire course of Action, as propounded in the individual self gets at the ultimate reality by an inward journey, an Karmakāṇḍa section, when accompanied by full comprehension of inner ascent. They give us the stages of the ascent in some detail." the true nature of such deities as Prāṇa and the rest, is conducive [22] A Source Book in Indian Philosophy, (ed.) Sarvapalli to the attainment of either the Religions of the Moon through the Radhakrishnan and Charles A. Moore, (New Jersey: Princeton 'Path of Smoke’ or the Religions of Brahman (Brahmaloka) University Press, 1957), 38. through the „Path of Light‟.

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[23] “Om, then, symbolises the One, first made manifest as the Triad, show the value of the Upanishad teaching for the full development here represented as the Loud Chant Song. Then come to the of our Christian consciousness.”Ibid, 49. progressive manifestations of the Triad through emanation. The [40] Jeffery Long, Introduction to Selections from the Chandogya text carries us at once to the outermost or lowest emanation, here Upanishad included in Mysticism and the Spiritual Quest: A called: "Elemental Earth", to be thought of, not as brute matter, but Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist rather as the crystallisation or consolidation of Spirit; …" Press, 2013), 22-23. However, it can get this selected sect of this [24] Chandogya Upanishad: Part I, Sections 1-6, The Powers of the article via accessing into the following website: Logos, 26. It can access this source in the following www.academia.edu (September 26, 2020). website.www.universaltheosophy.com (September 26, 2020). [25] Jeffery Long, Introduction to Selections from the Chandogya Upanishad included in Mysticism and the Spiritual Quest: A Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist 1 Here in terms of Upanishad is a considerable morpheme as it has an Press, 2013), 22. Nevertheless, it can get this selected sect of this unavoidable historical and philosophical exegesis for a long time in article via accessing into the following anthropology. It does mind to add some quotation here. website:www.academia.edu (September 26, 2020). [26] For this identification, it referred the book A Source Book in “Though it is generally held that Upaniṣads are usually attached as Indian Philosophy edited by Sarvapalli Radhakrishnan and appendices to the Āraṇykas which are again attached to the Brāhmaṇas, yet it Charles A. Moore in 1957. For much details it also can follow this cannot be said that their distinction as separate treatises is always observed… one: The Upaniṣads are also known by another name Vedānta, as they are believed [27] A Source Book in Indian Philosophy, (ed.) Sarvapalli to be the last portions of the Vedas (veda-anta, end); it is by this name that Radhakrishnan and Charles A. Moore, (New Jersey: Princeton the philosophy of the Upaniṣads, the Vedānta philosophy, is so familiar to University Press, 1957), 64-76. us.” [28] This hypothesis mainly was influenced by under the theme of Philosophy of the Upanishads in the following website. Surendranath Dasgupta, A History of Indian Philosophy: Volume I, www.shodhganga.inflibnet.ac.in (September 26, 2020). (Cambridge: Cambridge University Press, 1963), 28-30. [29] “Doing one‟s duty, being a good person… All of this is a good 2 Swami Krishnananda, The Chandogya Upanishad, (ed.) The Divine Life thing. Such activities “lead one to the realm of the best.” But, as Society, (India: Sivananda Ashram, 1984), 6. we have also seen in the Katha and Mundaka Upanishads, the “realm of the best”, or heaven is a temporary abode. After the It can also see this book on the following website. effects of the good actions that led one there-one‟s karma-have been exhausted, one dies and returns again to this world. In other www.swami-krishnananda.org (September 26, 2020). words, heaven, while pleasant, is nevertheless part of the cycle of 3 According to Swami Krishnananda, Upanishads essentially constitute death and birth.” Adhyatma-Vidya or knowledge of the pure self in the broader sense, since the [30] Jeffery Long, Introduction to Selections from the Chandogya self can envisage in the different degrees of its connotation and the many Upanishad included in Mysticism and the Spiritual Quest: A levels of expression. Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist Press, 2013), 22-23. However, it can get this selected sect of this Ibid, 6.

article via accessing into the following website. 4 www.academia.edu (September 26, 2020). That is also got by above. In addition to this explanation, it does add here [31] That also influenced by the above author Prof. Jeffery Long one more exegesis from the commentary of Śankara. (2013). However, it does mind to denote some extra critique in “The Chāndogya-Upaniṣad… directly deals with the true nature of Brahman, order to make in intensive analysis towards on Upanishadic the Supreme-Self, without a second, and its identity with the individual self. philosophical context. The reason why a Upaniṣad should expound is that the entire course of [32] “All the thoughts of the Upanishads move around two fundamental Action, as propounded in the Karmakāṇḍa section, when accompanied by full ideas. These are (1) the Brahman, and (2) the Ātman. As a rule comprehension of the true nature of such deities as Prāṇa and the rest, is these terms are employed synonymously. Where a difference conducive to the attainment of either the Religions of the Moon through the reveals itself, Brahman appears as the older and less intelligible 'Path of Smoke’ or the Religions of Brahman (Brahmaloka) through the „Path expression, ᾱtman as the later and more significant; Brahman as of Light‟. the unknown that needs to be explain…” [33] Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. The Chādogyopanishad: A Treatise on Vedāanta Philosophy translated into S. Geden, (New York: Dover Publications, 1906), 38. English with The Commentary of Śankara, Ganganatha Jha and Umesha [34] “The fundamental idea which runs through the early Upaniṣads is Mishra, (Poona: Oriental Book Agency, 1942), viii. that underlying the exterior world of change there is an 5 Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. S. Geden, unchangeable reality which is identical with that which underlines (New York: Dover Publications, 1906), 10. See the 1st and 2nd Footnotes. the essence of man… The sages in the Upaniṣads had already started with the idea that there was a supreme controller or essence 6 Max Muller says in his introduction to the Upanishads (S. B. E. I. p. lxii; see presiding over man and the universe.” also pp. lx. lxi) “that Schopenhauer should have spoken of the Upanishads as [35] Surendranath Dasgupta, A History of Indian Philosophy: Volume I, „products of the highest wisdom‟… that he should have placed the pantheism (Cambridge: Cambridge University Press, 1963), 42-43. there taught high above the pantheism of Bruno, Malebranche, Spinoza and [36] In doing this philosophic recognition and categorisation, It wanted Scotus Erigena, as brought to light again at Oxford in 1681, may perhaps to refer the book in the following: secure a more considerate reception for those relics of ancient wisdom than [37] Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. anything that I could say in their favor.” S. Geden, (New York: Dover Publications, 1906). [38] For here also it referred above source repeatedly. Nevertheless, Surendranath Dasgupta, A History of Indian Philosophy: Volume I, nd here it would mind mentioning another adoption on regards this (Cambridge: Cambridge University Press, 1963), 40. See the 2 Footnote. material fact. 7 The word “Upanishad” is derived from upa, near, ni, down, and sad, to sit. [39] “The New Testament and the Upanishads, these two noblest Groups of pupils near the teacher to learn from him the truth by which products of the religious consciousness of mankind, are found ignorance is destroyed. There are over 200 Upanishads, although the when we sound their deeper meaning to be nowhere in traditional number is 108. Of these, the principal Upanishads are ten: Īśa, irreconcilable contradiction, but in a manner the most attractive serve to elucidate and complete one another. An Example may

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Kena, Kaṭha, Praśna, Muṇḍaka, Mᾱṇḍūkya, Taittirīya, Aitareya, Chᾱndogya, A Source Book in Indian Philosophy, (ed.) Sarvapalli Radhakrishnan and and Bṛhadᾱraṇyaka.” Charles A. Moore, (New Jersey: Princeton University Press, 1957), 64-76. A Source Book in Indian Philosophy, (ed.) Sarvapalli Radhakrishnan and 18 This hypothesis mainly was influenced by under the theme of Philosophy of Charles A. Moore, (New Jersey: Princeton University Press, 1957), 37. the Upanishads in the following website. 8 Here in the Commentary of Śankara, it has revealed some more in-depth www.shodhganga.inflibnet.ac.in (September 26, 2020).

explanation regards on this interpretation: "This Upanishad though mainly 19 deals with the Science and Non-Duality, yet in it are described the forms of “Doing one‟s duty, being a good person… All of this is a good thing. Such Upāsanā (meditation and worship) as the means of the attainment of good activities “lead one to the realm of the best.” But, as we have also seen in the results: for, these bring about results which are as good as Liberation itself.” Katha and Mundaka Upanishads, the “realm of the best”, or heaven is a temporary abode. After the effects of the good actions that led one there-one‟s The Chādogyopanishad: A Treatise on Vedāanta Philosophy translated into karma-have been exhausted, one dies and returns again to this world. In other English with The Commentary of Śankara, Ganganatha Jha and Umesha words, heaven, while pleasant, is nevertheless part of the cycle of death and Mishra, (Poona: Oriental Book Agency, 1942), ix. birth.” 9 A Source Book in Indian Philosophy, (ed.) Sarvapalli Radhakrishnan and Jeffery Long, Introduction to Selections from the Chandogya Upanishad Charles A. Moore, (New Jersey: Princeton University Press, 1957), 37. included in Mysticism and the Spiritual Quest: A Cross-Cultural Anthology,

10 (ed.) Phyllis Zagano, (USA: Paulist Press, 2013), 22-23. However, it can get Ibid, 37. this selected sect of this article via accessing into the following website. 11 Nevertheless, Surendranath Dasgupta (1963) says that in Upanishads www.academia.edu (September 26, 2020). having some diverse meaning and contradictory explanations also. The reason regarded conflicting ideas of the Vedas. The highest perception of ultimate 20 That also influenced by the above author Prof. Jeffery Long (2013). truth has declared in Upanishads. Vedas have multiple approaches to However, it does mind to denote some extra critique in order to make in traditional beliefs and sacrifices for spiritual liberation without any self- intensive analysis towards on Upanishadic philosophical context. empirical perception. So for much fuller details, it can see below. “All the thoughts of the Upanishads move around two fundamental ideas. Surendranath Dasgupta, A History of Indian Philosophy: Volume I, These are (1) the Brahman, and (2) the Ātman. As a rule these terms are (Cambridge: Cambridge University Press, 1963), 41. employed synonymously. Where a difference reveals itself, Brahman appears

12 as the older and less intelligible expression, ᾱtman as the later and more Jeffery Long, Introduction to Selections from the Chandogya Upanishad significant; Brahman as the unknown that needs to be explain…” included in Mysticism and the Spiritual Quest: A Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist Press, 2013), 22. However, it can get this Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. S. Geden, selected sect of this article via accessing into the following website. (New York: Dover Publications, 1906), 38. www.academia.edu (September 26, 2020). 21 “The fundamental idea which runs through the early Upaniṣads is that

13 underlying the exterior world of change there is an unchangeable reality The Chādogyopanishad: A Treatise on Vedāanta Philosophy translated into which is identical with that which underline the essence of man… The sages English with The Commentary of Śankara, Ganganatha Jha and Umesha in the Upaniṣads had already started with the idea that there was a supreme Mishra, (Poona: Oriental Book Agency, 1942), 1. controller or essence presiding over man and the universe.” 14 It does quote some textual paragraph here: "The Upanishads subordinate Surendranath Dasgupta, A History of Indian Philosophy: Volume I, Vedic ceremonialism and even caste duties to the supreme good of self- (Cambridge: Cambridge University Press, 1963), 42-43. realisation. They lay great stress on the distinction between the ignorant, narrow, selfish way which leads to transitory satisfaction and the way of 22 In doing this philosophic recognition and categorisation, It wanted to refer wisdom which leads to eternal life… The Upanishads speak to us of the way the book in the following: in which the individual self gets at the ultimate reality by an inward journey, an inner ascent. They give us the stages of the ascent in some detail." Paul Deussen, The Philosophy of the Upanishads, (trans.) Rev. A. S. Geden, (New York: Dover Publications, 1906).

A Source Book in Indian Philosophy, (ed.) Sarvapalli Radhakrishnan and 23 Charles A. Moore, (New Jersey: Princeton University Press, 1957), 38. For here also it referred above source repeatedly. Nevertheless, here it would mind mentioning another adoption on regards this material fact. 15 “Om, then, symbolises the One, first made manifest as the Triad, here represented as the Loud Chant Song. Then come to the progressive “The New Testament and the Upanishads, these two noblest products of the manifestations of the Triad through emanation. The text carries us at once to religious consciousness of mankind, are found when we sound their deeper the outermost or lowest emanation, here called: "Elemental Earth", to be meaning to be nowhere in irreconcilable contradiction, but in a manner the thought of, not as brute matter, but rather as the crystallisation or most attractive serve to elucidate and complete one another. An Example may consolidation of Spirit; …" show the value of the Upanishad teaching for the full development of our Christian consciousness.” Chandogya Upanishad: Part I, Sections 1-6, The Powers of the Logos, 26. Ibid, 49. It can access this source in the following website. 24 Jeffery Long, Introduction to Selections from the Chandogya Upanishad www.universaltheosophy.com (September 26, 2020). included in Mysticism and the Spiritual Quest: A Cross-Cultural Anthology,

16 (ed.) Phyllis Zagano, (USA: Paulist Press, 2013), 22-23. However, it can get Jeffery Long, Introduction to Selections from the Chandogya Upanishad this selected sect of this article via accessing into the following website: included in Mysticism and the Spiritual Quest: A Cross-Cultural Anthology, (ed.) Phyllis Zagano, (USA: Paulist Press, 2013), 22. Nevertheless, it can get www.academia.edu (September 26, 2020). this selected sect of this article via accessing into the following website: www.academia.edu (September 26, 2020). 17 For this identification, it referred the book A Source Book in Indian Philosophy edited by Sarvapalli Radhakrishnan and Charles A. Moore in 1957. For much details it also can follow this one: