SEARCH OF TRUTH, STRUGGLE FOR TRUTH, SATISFACTION IN TRUTH

UNDER THE LIGHT OF UPANISHADS

Truth and its means are vastly varied. Western society wanted to find
the solution of life by searching in to the external world around, and they failed
in that search to find a solution for greater problems of life and also of Truth.
Their search remained in that external world and they got stuck up there.
Whereas ancient Indians found the helplessness of the method of search in the
outside world through senses and fell back upon the internal nature of man.
They discovered that no truth would be possibly gained if the search continues
on the dull – dead matter. They tried upon deriving the solution from their
own soul. Finally, in the Atman- The Self they found the answer.
Vedic thinkers pondered upon and experienced much profound
discoveries such as Avyakta, prana etc., which helped man to culminate his
experiences in an unifying spiritual point which lead him to the ultimate Truth
called Atman or Brahman.
ब्रह्मै वेदममृ तं पु रस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरे ण ।
अधश्चोर्ध्वं च प्रसृ तं ब्रह्मै वेदं विश्वमिदं वरिष्ठम् ॥ Mundaka
Upanishad ii.2.11)
- All this manifested universe is verily Brahman the Supreme
Truth-Value in Upanishads
Upanishads evolved from these ancient sages discovered the unity of
everything in the Atman. Which is the common phenomenon in science too to
search for unity among different fields of discoveries. In the words of Swami
Vivekananda – All science is bound to come to this conclusion in the long run.
Manifestation and not creation, is the word of science today. Vedanta
synthesizes the science of the inner world with other sciences of the outer
world, to present unified vision of the total reality.
Upanishads are spiritual insights which are helpful in deriving truth.
These are the ones which can be verified and are also verifiable, mixed with
speculations regarding the nature of the universe and its origin along with
some legends. Man’s treasure of literature considering both religion and
philosophy faces a limitation while getting validated because of the
advancement of the knowledge in scientific ways. Upanishads stand strong
their Truth-Value is not affected in any way. The scientific methods even
helped to reveal the basis of the rationality in the Upanishads and also helped
in enhancing the spiritual appeal of Upanishads.
Upanishads derive their authority from their Truth-Character and not
from any person or sect. Truth Character of a teaching or a philosophy is purely
based on the verifiable nature of its propositions at all times, but not on the
gravity of creed based or race or dogma etc. Swami Vivekananda describes this
character as the base to frame an Eternal religion- Sanathana Dharma. He says:
Two ideals of truth are in our scriptures; the one is authoritative, yet binding
under particular circumstances, times and places. The eternal relations
between souls and God are embodied in what we call the Sruti, the Vedas. The
next set of truths is what we call the smritis. “our religion is not based on
persons but on principles. “Krishna is not the authority of Vedas but Vedas are
the authority of Krishna himself. His glory is that he is the greatest preacher of
the Vedas that ever existed”.
Upanishads say- so long as we fail to take in to account the Atman,
which is the Self behind the non-self, all experiences and knowledge coming
from the sense organs lead us to all types of contradictions while experiencing
the world around. In the sphere of Maya are the whole set of experiences
arising from the senses and mind. Upanishads makes us understand that all
these experiences are none but the experiences and knowledge of the Atman.
Swami Vivekananda says: “Man travels not from error to Truth, But from truth
to Truth”.
Upanishad describes the Self or Atman as The “Truth of Truth”
तस्योपनिषत्सत्यस्य सत्यम् ॥ (Brihadaranyaka - Upanishad ii .1.20)
Upanishads are the only sacred books which are exclusively meant for
the discovery of those spiritual Truths which lead man ahead in the path of
realizations of those truths without considering creed or race. Many other
features of Upanishads make them very delightful. The love of Truth, the
fearless quest for Truth, and earnestness in search of Truth are the significant
feature among them. Upanishads discusses the central problems of all
philosophy and religion. With sincerity and thoroughness.
 INTRODUCTION:
Truths and beliefs are very different from each other. They vary even
when those beliefs belong to individuals or group of people or of a sect or an
institution. These Beliefs when are subjected to rigorous scrutiny of reason and
also when they are thrown upon verification at universal level, then only the
beliefs become Truths. The essential Vedantic truths belong to that category
where they can be subjected to universal validity, which can be verified by all
men. Swami Vivekananda emphasizes the importance of validating truth and
Upanishads in this way: “And here is the test of truth — anything that makes
you weak physically, intellectually, and spiritually, reject as poison; there is no
life in it, it cannot be true. Truth is strengthening. Truth is purity, truth is all-
knowledge; truth must be strengthening, must be enlightening, must be
invigorating. These mysticisms, in spite of some grains of truth in them, are
generally weakening” ………. “Give up these weakening mysticisms and be
strong. Go back to your Upanishads — the shining, the strengthening, the
bright philosophy — and part from all these mysterious things, all these
weakening things. Take up this philosophy; the greatest truths are the simplest
things in the world, simple as your own existence. The truths of the Upanishads
are before you. Take them up, live up to them, and the salvation of India will be
at hand.”
CATEGORIZATION IN TO SEARCH, STRUGGLE AND SATISFACTION:
Search - A significant initial step:
The spiritual insights in Upanishads leading us to Truth are the
result of the Spirit of inquiry of ancient sages questioning all the experiences
and the dealings of the world. They even went so far that they took upon the
task of questioning their gods and the aspects of their traditional faiths. The
search was the key aspect where it all started to find the Truth. In this process
to develop techniques the upanishadic sages did not fear to think rationally.
They describe this phenomenon to gather rational faith which is necessarily
fallowed by the skepticism. The search for truth starts with the external world
with the help of senses and mind because of the readily available
preconditioned mechanisms in the life and proceedings of knowledge gaining
phenomenon. The mystery resulting in this search of the external world of ours
will further deepen and it cannot be reduced even though we are advancing in
the knowledge and technology gained over ages. The search in to the
mysteries of inner world on the other hand can definitely help us to tackle this
problem of Truth. When sought for the truth of the external universe, the
inquiry only deepened the mystery. For the reality filled with a complete
holistic philosophy there is a need for data processed from both fields of
experience, the outer and the inner. An efficient technique emerged out from
this inquiry in to the nature of SELF and the nature of knowledge which
became not only valid but also fool proof and integral part of the scientific
investigation in to the nature of reality.
Struggle - To resolve diversities:
The conflicts faced and integrating various kinds of perceptions
and ideologies became more and more intense. Upanishadic thinkers with
their abilities and proceedings in the truth extracting gave us the format which
give a glimpse of that subtle and fascinating conflicts of thought with thought.
These conflicts again giving rise to a newer and better thoughts. The thoughts
emerged from the previous being more satisfactory in reasoning and also in
tune with the experience at deeper levels is the significant factor of this
struggle. These experiences and conclusions were such formidable because
they were not constructed on the basis or influence of some creed or critics
and more importantly not for the applause and praising. Upanishadic rishis
were not backing off to sacrifice at any level, no sacrifice was too heavy for
them in their quest for Truth. The struggle was not only to sacrifice earthly
pleasures but also they went far enough to sacrifice heavenly enjoyments.
They even sacrificed most neglected sacrifice which is unconcerned yet which
is common for every Truth seeker is the sacrifice of their pet opinions in order
to achieve success in their struggle towards truth. In this struggle for truth they
registered distinct and formidable break-throughs which made a far reaching
influence on all the future ages. In them we can see the struggle facing the
obstacles with great zeal and passion for Truth. Along with this passion they
are also working in parallel for the happiness and welfare of human kind.
Various theories, speculations and ideologies of the modern world pose a great
barrier for the definition of truth and also due to their narrowness and
exclusiveness they become most effective ones of the obstacles to be handled.
Modern world’s collective reason on one hand somehow is slow but efficient
enough to make a struggle to cope up with these obstacles mostly evolved out
of unreason. The scientific reason also helps on the other hand to stop the
blind forces which cause hazards to the society originating from field of
religion. The encounters which are happening these days among the religious
groups are taking place in a less emotionally heated atmosphere due to the
collective reasoning. The vedantic reasoning with its unifying factor gets the
resources which are all positive and develops Adhyatma vidya- science which
helps man to evolve higher and find fulfilment in his struggle for Truth.
Satisfaction – Finding true happiness:
The fulfilment which our modern technology and the positive
sciences gave rise to a global phenomenon of intellectual march to find reason
and meaning to lead a purposeful life. These sciences could not sustain longer
and soon they resulted into many more uncertainties existing to distract man.
These were expected to be constructive ones which in turn became more
destructive forces. Though they destroyed many superstitions these sciences
left man in an unstable state, which consisted the center of gravity of existence
of life phenomenon of man always outside himself. Then need of sciences
which could bring out moral spiritual values were needed. Sciences of Man
helped him in finding values through contentment and nourishment of the
internal world. Both the sciences inner and outer together will help in man’s
evolution and fulfilment but man’s darkness encircling him leaves him in a
troubled situation. There is a need of light here in this spiritual crisis which
demands a crying need for Truth of life. Immense enrichment outside can be
seen but the vacant feeling caused by the unawareness of the inner poverty
calls upon this Truth for life. Upanishads here will nourish us to find recovery
from the spiritual crisis. Swami Vivekananda says: “The whole world requires
light. It is expectant, India alone has that light, not in music, numeric and
charlatanism, but in the teachings of the glories of the spirit of real religion – of
the highest spiritual Truth. That is why lord has preserved of the race through
all its vicissitudes unto present day”. Upanishads thus being the living spiritual
tradition equipped with strong intellectual capabilities, having scientific way of
investigations qualifies to be the source of strength to realize truth on a
universal level. Upanishads are visions of seers and sages of ancient India.
These visions of the sages are so full of wisdom in such a way that they will
remain forever where as other things how much ever grand they may be will
come and go. Unlimited range and scope is of these visions and India had
witnessed that range which framed the reality of the highest kind in Man and
Nature. Man’s supreme excellence is had been achieved through these
Upanishads mainly by transcending the human experiences and crossing over
the limitations of knowledge through senses. The challenge of Human
evolution before the seers was to go in to deeper levels of experiences and
attain excellences consisting in the form of realization of his Blissful nature.
 SEARCH:

Questions and importance:

Asking fundamental questions, seeking answers for the persistent
questions, carrying forward the search till the scope of highest perfection is
guaranteed were the processes involved in the development of thought during
the challenge taken up by ancient Indian sages to derive and impart truth in to
the whole Indian culture. When security regarding the social life and welfare of
society, next step was to march forward ask more and more fundamental
questions to know the final stage in the evolution process. These fundamental
questions can only be asked by some great creative minds. They asked
themselves questions like can Man evolve in to something higher than the
present state? What is the condition of man in final stage of evolution? Can
there be a Final stage for this evolution process? And so on were among
important questions asked. The quest for fundamental truth is no ordinary
thing, it can be only carried by few cultured and creative thinkers of the
society. In Upanishads we can find those type of sages who can ask these
questions and carry on the search successfully to reach the goal desired. One
question which was persistent and was asked throughout that era and also was
the need of day. That one question in the minds of those men, women,
children, intellectuals, kings and common men was – What is perfection?
Through a life of self-discipline and purity, those people gained clarity in their
thoughts and made the search a deeper one to gain answers in the form of
beautiful expositions, dialogues, with fine poetry which lead the search to
result in to a literature of immortal nature.
Seeking highest Truth:
Sensitive minds are only inspired by the ideas involving the Truth
and the ideas in Upanishads which help in gaining hold over truth. Many of the
present world do not know this so that they may try and attempt their search
fallowing the principles of Upanishads. For some perhaps this theme is too
heavy and high above. Only few will try and seek or attempt to search upon
the treasures hidden in this eternal glory of Man and his Divine nature. This
pure and holy nature which is limitless, birth less, deathless, which is not body
or senses or mind, instead body, senses and mind are the instruments of this
entity. Realizing this is a process of breaking through the stagnation which has
encircled the human mind due to many delusions such as wealth and
ignorance. Seeking for truth in the lines of spiritual growth is the essential
aspect to come out of the stagnation of human life. Search process when
intensified gives us room to explore and find out what can be beneficial and
how much. Upanishads gave man a grand ideology which is – He may acquire
wealth; he may have power too; but he shall not get lost in any one of these
attainments. The reason for not clinging to these and take up further step to
seek more is because these all are only means to that eternal Truth Atman, but
not the end in themselves. The search should not be given up until this divine
Self which is Sat-Chit-Ananda (Existence- Knowledge- Bliss) is attained.
Help arrives when in need:
Civilizations and societies get stuck up when they start running
around the pool of finite and narrow values and become stagnant. The political
methods employed to get rid of that stagnation cannot help in a large scale
and also even social or economic reforms will be helpless in such situations to
redeem the condition. Realization of the True Nature only could come to save
in a broad scale and to achieve true progress. When man begins to seek higher
values in these situations, a Great Teacher comes ahead to impart creative
dynamism and to rise the power of individual spirit. These teachers induce
power in to the world which of the indwelling spirit. In their guidance many
creative individuals are made especially the ones who ask deep questions and
hold grand searching processes in to the solutions of the problems. Their
specialty being the discovery of the solutions by themselves and encouraging
others to do so. They ask deep questions such as – What is the True Nature of
Man? How can man realize it? What is one’s destiny? Is spirituality for only
few? Is it not for everyone? Upanishads proclaim that this spirituality which
can lead everyone to truth are equally available and can be practiced by every
individual. When man starts the search within himself, Upanishads declare that
he can attain the capacity to realize Truth. In the course of the evolution
process itself man is specially fitted for the great adventure of realizing Truth.
Zeal and vigor to persuade:
Man who has the zeal to search in to the track of ultimate Truth,
in this modern age is equipped with the alertness of mind and also the spirit of
science. Modern man has the capacity to question a great deal, to seek in to
the structure of problems, to ask essential questions in different fields, to
strive for the results in the core of phenomenon without taking things for
granted. He is the one who can ably ask What next? Constantly. Upanishads
too are in these atmosphere of ever alertness, the mood of constant seeking,
deep passion for truth, constant desire to move ahead and not to take things
for granted in a complacent spirit. The spirit which is necessary in gathering up
solutions to realize truth is of this kind and Upanishads summons upon the
seekers with a clarion call – उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
क्षु रस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो
वदन्ति (Katha Upanishad – iii.14) - Arise awake stop not till the goal is
reached. Like the sharp edge razor is the path, so say the seers – difficult to
tread and hard to cross.
Human mind always is intrigued about the data from
around the world coming through senses. It attempts to know all about it and
formulates various inquiring habits and wants to know what is this world of our
everyday experience. As soon as it becomes aware of the world around, it
searches upon the atmosphere which is attached and surrounding the whole
world. For a new born baby, the experience starts with confusion and when it
tries to understand little by little the process proceeds at first in a rudimentary
way later as a youth and after wards as grown up man, mind understands the
world clearly and in a logical, scientific way through analysis and synthesis.
From a rudimentary perspective the world is understood by investigating in to
the outer world around and at this stage the inter connections between the
events happening around seem hazy and disarrayed. The well framed
scientific, logical perspective however gives us the varied knowledge and
knowledge of the interdependence of the whole world and also further
probing helps us to realize the one behind the many. Search for truth finds an
expression when asked in different levels. When asked – How does the world
look when viewed from outside of it? The answer we seek to this question
comes from the physical sciences, but when the search goes deeper, the
Upanishads deliver the philosophy which cannot be answered by any other.
The ultimate view point of the Upanishads is – There is neither inside nor
outside, they are concepts which are framed only to show that they are all
dependent on some sort of reference point and are relative. But when it comes
to the concept of reality, perspectives are from neither inside nor outside,
rather it is all complete whole. This reality of Brahman is behind and beyond
this manifested universe. To the upanishadic sages this whole universe
appeared as the fullness of Brahman.
Spirit of inquiry:
The absolute Brahman and its spiritual knowledge cannot come to
anyone unless searched rigorously and seek upon earnestly with pure minds.
Upanishads can only help those inquiring minds in their pursuit of the truth.
The demand for a seeking mind with inquiring temperament is absolutely
mandatory. The attitude of leisure ness which couldn’t wait upon to get the
answers to such questions regarding God and Truth, shall not be considered fit
for this pursuit. The truth hidden in deeper experiences is to be churned out by
this seeking attitude adding along the habit of deep meditation. Select few only
could study these because of the reason that one needs this tremendous
inquiring mind which is rare to be found. A casual questioner could never get
solutions from this deep philosophy of Upanishads. People need courage and
capacity too to dive deep in to the depths of life and bring out valuable
percepts of knowledge of God. The innermost depths of man’s being should be
penetrated to capture the glimpse of truth, therefore a ceaseless questioning
mind with tireless searching attitude is compulsory. The spirit of enquiry is
required even to lead a life of zest and joy because it is connected to the
understanding of the truth within. The peripheral aspects which are not deep
enough and which just float away cannot disclose the truth to us in any way.
Investigation is necessary under the guidance of instructions given by sages of
Upanishads to get to the source of the Truth and Joy in life.
Critical examination into the nature of Truth:
Estimation of experience critically is very important for a
philosophy to stand strong. All its propositions and assumptions are to be
critically searched upon level after level to find whether experience attained
would lead us to a mature knowledge or not. Questioning is required first on
the basic assumptions and then the experiences resulted also should be
subjected to rigorous examination. In the same way Upanishad also with their
own proceedings help us deriving the experiences which contain a higher
phenomenon of absolute as the pure Self. At this juncture the significant
question asked is “Does human mind has the capability to understand
reality?”. Epistemology – the study of nature of knowledge which was
developed by Kant was already implemented by Upanishads to get to the
truth. Kena Upanishad is a special one which expresses its whole of philosophy
in this critical questioning style. When we attempt to search for a knowledge,
first if we focus on understanding “the nature of knowledge” itself, we can
discover the solutions easily of what we are searching for. The nature of
knowledge when understood properly, we get to know the details as how to
approach it to find answers while searching the solutions to derive truth. The
inquiry in to the knowledge regarding mind, inquiry in to the knowledge of
Ego, in to the inner world of man critically, the powers of mind, conditions and
modes of ego can be successful when we first study the nature of knowledge.
In Upanishads this process of inquiry holds a higher place along with faith
which would result in capability to search upon truth and to experience God.
Spiritual truth according to Upanishads is not possible to be attained unless
one diligently searches upon it and attempts to make it his own. Upanishads do
not promise a readymade material which is already processed to take away.
The true form of the reality will be known to an individual only when the
understanding of his mind progresses in clarity and not just by scholarship or
with mere words of philosophy understood peripherally. Here both religion
and philosophy are combined and taken as one entity. The Brahman or Atman
or absolute Truth in Upanishads will be tried upon to be experienced by the
seeker and not just by the words remaining as mere words. Varieties of direct
experiences are meant to be bestowed upon when these words get pierced
through to find deeper meaning lying in the heart of those words. Philosophy
becomes formal when it is separated from religion, it merely stays as a dry
intellect. Religion too becomes just an emotional exercise when philosophic
temper is lacking especially while searching for highest truth. Vedanta helps us
to search and experience truth having a balance of both philosophy and
religion in a broader, tolerant, non-dogmatic and in a dynamic way.
 STRUGGLE:
Struggle to cross limitations:
The struggle to resolve the conflict between the limitations
caused by the sense world around us and the intense want of freedom from all
bondages is the whole of spiritual evolution of man. The awareness which can
be sensed by man is a unique faculty which enables him to find out those vast
energies hiding deep inside him. The limitations he can feel about the senses is
key to find out his way to be aware of those limitations which would lead him
further to struggle and bring out the awareness of the inner world which is
much profound than the outer world. The life aspirations, events of joy and
sorrow; everything in life becomes more meaningful when these conflicts tend
to resolve at this human level. Spiritual philosophy can resolve by inducing
strength, ethics and knowledge in the form of wisdom. Strength of this
spiritual knowledge will grant us the maturity in our aspirations also multiplies
the will power within and gives a purpose to move ahead in life to achieve
freedom and bliss through the realization of man’s true nature. This process of
struggle through limitations will day by day is a long journey makes man aware
of the innate freedom within already. Bondage and its awareness is the
capability of man which enables him to feel its gripping effect constantly. The
struggle to overcome the intensity of emotions and tensions caused through
them cannot be recognized by animals. Man can make himself aware of the
phenomenon which cause depression, tension, sorrow, joy, love etc., and also
can sense their experience as impermanent one. दन्द्रम्यमाणाः परियन्ति मूढा.
He has the capability to ask question about all these and struggle to find out
the solution with the help of reason, various disciplines, through the will
power. He develops a stable and dynamic character needed to pass through all
these experiences to arrive at truth. He may not wait for the nature to carry on
his evolutionary process till the end. He has an imbibed nature to push himself
through this evolutionary process and struggle to surpass himself to attain
perfection. People are free and relived from tensions of life only when the
surpass themselves, but an unaware person of his limitations, a fool also seems
to be happy because he never had an idea to look beyond his senses or mind.
People who are in between these two stages constantly suffer from the pangs
of tensions and sorrows of life. Vedanta gives clarity in life regarding this
suffering by saying that these are all the struggles which man faces to attain
freedom, which carries him forward to his actual destination. Upanishads
explain us that the deficiencies created in man are to be removed by constant
struggle and this evolution process will lead man to progress in manifesting the
pure inherent spirit.
Strength to overcome weakness:
To achieve perfection Upanishad prescribes a life to put God in
everything, overcome laziness and indifference, work to fill the life with good
and useful actions done under the light of divine. God is the truth of all and
everything. When the truth does not shine through the life all the actions in life
seem trivial. These trivial aspects of life when exercised under significance of
truth of all pervading God, become purposeful and valuable too. Sri
Ramakrishna says – “Zero by itself has no value; we may add zero to zero and
make a long string of zeroes, but they have no value. When we put the digit
one before them the zero immediately becomes valuable.” Life with sorrows
and tears slowly deprives us the vigour from us. Weakness creeps in to the
core of being and everything seems hopeless. People with weak mind, body
and sense organs undisciplined will be losing character and will power to find
meaning in life and also to find truth. Calling upon the weak to wipe of tears
and to struggle over trivialities of life Swami Vivekananda says-
“And the more I read the Upanishads, my friends, my countrymen, the
more I weep for you, for therein is the great practical application. Strength,
strength for us. What we need is strength, who will give us strength? There are
thousands to weaken us, and of stories we have had enough. Every one of our
Puranas, if you press it, gives out stories enough to fill three-fourths of the
libraries of the world. Everything that can weaken us as a race we have had for
the last thousand years. It seems as if during that period the national life had
this one end in view, viz how to make us weaker and weaker till we have
become real earthworms, crawling at the feet of every one who dares to put
his foot on us. Therefore, my friends, as one of your blood, as one that lives and
dies with you, let me tell you that we want strength, strength, and every time
strength. And the Upanishads are the great mine of strength. Therein lies
strength enough to invigorate the whole world; the whole world can be
vivified, made strong, energised through them. They will call with trumpet
voice upon the weak, the miserable, and the downtrodden of all races, all
creeds, and all sects to stand on their feet and be free. Freedom, physical
freedom, mental freedom, and spiritual freedom are the watchwords of the
Upanishads”.
Overcoming Spiritual blindness and Faith :
The forgetful mind of the divine nature in man and neglect
regarding his true nature are the main cause to lead a mere trivial life. The life
of darkness and sorrow which is the result of life lead without strength of
character and consciousness of our divine nature. The darkness in life due to
this ignorance is called spiritual blindness, as the light of awareness of divine
nature did not enter in to the individual. The awareness makes this individual
to rise above his ignorance and develop himself into a moral being with
spiritual strength. One who does not care for this knowledge and would
neglect the struggle to travel from ignorance to awareness, he is considered as
the one who really kills himself. Athmahano janah – “people kill themselves”,
here it is not about killing his own body only, but killing his real soul an act
which would prove much more hazardous than killing own body. Upanishads
explain this is because due to the habit of the holding-on to the non-self
constantly and the lack of struggle to perceive ever-present Self. Sri
Ramakrishna explains this with a simile – “A boat should be on water, but
water should not be in the boat – We shall live in samsara, but samsara-
worldliness should not be in us.” The submerging animal-mind in the mere
sense-experience, of pleasure and pain is the act of ego which is mostly
conditioned by the external world. The struggle to rise above and churn out
the butter from this milk of samsara is the technique propagated by
Upanishads to save ourselves from the spiritual suicide. The knowledge which
makes the mortal man to realize his infinite eternal dimension becomes the
light which makes his darkness of ignorance to be completely wiped off. Man is
then liberated from the jaws of death and ever consuming phenomenon of
time would seem petty under the mighty Atman which is beyond the reach of
time, space and causation. In spiritual thought, death is not just the end of
bodily existence, it is also the beginning. Under fortunate circumstances with
spiritual awareness, soul may move towards its deathless state. Vedanta here,
goes to an extent to describe even other worlds, non-physical along with
physical phenomenon, power etc., are all the results of ignorance, which takes
us to ‘death’. Immortality according to upanishads is not soul’s survival at the
time of death, rather it is the realization of truth behind everything existing
and non-existing. It is said that without the comprehension of the deep
meaning and significance of death, none can achieve to establish a profound
philosophy. To understand the depth of the concept of death one needs to
believe in the infinite power lodged in the core of soul, which in turn reveals
the reality behind the ultimate truth. Upanishads mainly Katha Upanishad
shows us the significance of this belief in the soul and investigations in to its
reality to arrive at ultimate meaningfulness of the truth. Here Shraddha is the
word coined and Swami Vivekananda elaborates in an illuminating way –
“What makes the difference between man and man is the difference in
this Shraddha and nothing else. What make one man great and another weak
and low is this Shraddha. My Master used to say, he who thinks himself weak
will become weak, and that is true. This Shraddha must enter into you.
Whatever of material power you see manifested by the Western races is the
outcome of this Shraddha, because they believe in their muscles and if you
believe in your spirit, how much more will it work! Believe in that infinite soul,
the infinite power, which, with consensus of opinion, your books and sages
preach. That Atman which nothing can destroy, in It is infinite power only
waiting to be called out. For here is the great difference between all other
philosophies and the Indian philosophy. Whether dualistic, qualified monistic,
or monistic, they all firmly believe that everything is in the soul itself; it has only
to come out and manifest itself.”
Comprehending Paradoxes:
The awareness of self, divine spirit which is Truth itself does not
fall within the range of one’s sense experience. The instructions to attain the
glimpses of truth which could be unraveled are difficult to understand. These
profound ideas are enigmatic as well as paradoxical in nature because these
experiences are indescribable in language or thought. In the absence of
definite definition mere hints or suggestions or examples are employed by
Upanishads to help man struggle through to make a meaning out of these
paradoxical statements. To understand the truth behind the Atman which is
infinite, immortal and ultimate reality, the ideas like Akasa comes to assistance
because of the similarity of the concept regarding all pervasiveness. But the
struggle here is to sought out the paradoxical nature of these concepts.
Scientists also tried to grasp this Akasa and extracted a concept called Space-
Time continuum which is nearest to the Atman in nature. Usually space and
time are different concepts used to reduce all beings, objects and events in to
the configurations of space and time itself. The universal value of this space-
time continuum can be considered and established to be a means to convey
the nature of the eternal Atman. The closest thing to be observed is the mind
and its relative nature to help us understand the contradictions emerging out
when depths of internal nature of man are dwelled upon. Example that can
explain this phenomenon is a statement like अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत्
।तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥Isa.४॥ Atman is faster than the mind –
Elaborating this it is explained as – Senses move fast but are not fast enough to
reach Atman. In physical universe light travels faster than any object, but mind
travels even faster. Whereas Upanishads declare that Atman moves faster than
the fastest mind. In the form of pure awareness, the nature of Atman becomes
the background of all the energies and concepts of the universe. Thus the
conclusion would shatter the contradictions framed by the limitations of the
aspects of the world. The subtle yet powerful language of Upanishads contain
tremendous potential to reveal the transcendental, infinite reality behind
everything existing in the universe. Tatvam Asi, Aham Brahmasmi, sarvam
Khalu idam Brahma are also such mahavakyas which make man look in to the
deeper levels within him. Man though limited by his body and mind, has
awareness deep within him in the form of a conscious principle which seems to
be the base of the infinite aspects which are also the subjects of that eternal
principle. Sri Ramakrishna gives us the clarification of this concept by the help
of simple simile of motionless and moving serpent – “Brahman is the serpent
coiled up, motionless; Shakti is the same serpent in motion, when its energy
released”. The one reality within is looked upon from two different points of
view. The few other paradoxical statements to which Upanishads resort to are:
तदे जति तन्नै जति तद्दरेू तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥
It is far, it is near; It is within all, it is also outside all; etc., to help man in his
struggle to probe this mystery and gain awareness of his infinite nature.
Renunciation and Assimilation of ideas: :
In the teachings of Upanishads we have the explanations of
the eternal truth of Brahman as the Self of all, attained through renunciation
and detachment. Renunciation here is more than mere negation; it is a process
of negation which helps us to see a larger picture of affirmation of the same
Self in all. When mind which is usually fickle by nature tied down with the reins
of renunciation, will be purified from the blemishes of desire and moves
forward in affirming the universal value of Brahman. After struggling a great
deal in the process of finding the truth passing through contradictions, gaining
purity of mind with renunciation, one can attain a clarity of mind able to grasp
the waves of bliss all through the world. These waves of bliss being the true
form of Brahman gives us the confirmation that through sacrifice we can reach
to truth. Swamiji’s conversation with Ingersoll will show us the significance of
renunciation to grasp upon this Blissful truth.
“Ingersoll once said to me: "I believe in making the most out of
this world, in squeezing the orange dry, because this world is all we are sure
of." I replied: "I know a better way to squeeze the orange of this world than you
do, and I get more out of it. I know I cannot die, so I am not in a hurry; I know
there is no fear, so I enjoy the squeezing. I have no duty, no bondage of wife
and children and property; I can love all men and women. Everyone is God to
me. Think of the joy of loving man as God! Squeeze your orange this way and
get ten thousand fold more out of it. Get every single drop."
Upanishads ask us to strive and rise above the little ego of
ours and express the true self, the Self that that realizes oneness with all, and
at the same time gives itself away in the process of renunciation and service.
Self-control and inner purity are achieved by human endeavors such as fasting,
giving up some sense pleasures, guarding oneself from lust, etc. The austerities
thus performed through self-discipline are practical part of every religion to
attain God. These are denoted by the word Tapas, wherein one voluntarily
involves himself in acts of privation to attain a higher value in life. For spiritual
evolution, Tapas helps in playing an important role elevating one’ s states of
experience at mental and moral levels. Upanishads declare Tapas and its fruits
in different levels of the human evolution leading him to the knowledge of
Brahman. Tapas when executed in the right spirit and not as just senseless
mortification, can result in the highest state of concentration and energies of
mind, to gain supreme values along aside leading us to ultimate goal. The ego
undisciplined cannot help us to conduct ourselves in the process of reaching
truth. To struggle and assimilate different lofty ideas, tremendous will and urge
are needed to arrive at truth not compromising with any other distractions.
The personality which would enrich man’s inner life would not be attained by
any type of material benefits, but spiritual assets and moral life will surely help
man to manifest his true Self. One with selfish ego which always is intending to
exploit, grab from others, expects benefit from others constantly would end up
in a weak character which would lead him to sorrows and tensions. Self-
discipline enables man to be unselfish and in turn makes him fit to understand
and appreciate both ethical and spiritual ideas in the journey to reach truth.
The well digested and assimilated ideas from the knowledge of the mighty
philosophy of Upanishads will result in immediate strength and the sense of
vigor which will enable us to see God in everything.
“Education is not the amount of information that is put into your
brain and runs riot there, undigested, all your life. We must have life-building,
man-making, character-making assimilation of ideas. If you have assimilated
five ideas and made them your life and character, you have more education
than any man who has got by heart a whole library.”
Subtle communication and reasoning:
Universality is the characteristic feature of the upanishadic
literature. Taking in every aspect of human life with a broad vision, very subtle
communication is established to achieve this universality. Covering various
standpoints regarding earth, heaven, man, God, time and even eternity very
lofty ideas were gifted the human kind. These highly effective ideas would only
be understood and appreciated when we carefully examine the view points
and suggestions through various hints deployed methodologically. Many
explanations and elaborations emerge out of these ideas and sometimes the
verses mentioned below seem to be obscure to come to a conclusion unless
we strive diligently and struggle to probe into these at experience level.
अन्धं तमः प्रविशन्ति ये ऽविद्यामु पासते ।
ततो भूय इव ते तमो य उ विद्यायाꣳ रताः ॥ ९॥
विद्यां चाविद्यां च यस्तद्वे दोभयꣳ सह ।
अविद्यया मृ त्यु ं तीर्त्वा विद्ययाऽमृ तमश्नु ते ॥ ११

यदि मन्यसे सु वेदेति दहरमे वापि नूनं त्वं वे त्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य दे वेष्वथ नु मीमाँ स्यमे व ते मन्ये विदितम् ॥ १॥
नाहं मन्ये सु वेदेति नो न वे देति वे द च ।
यो नस्तद्वे द तद्वे द नो न वे देति वे द च ॥ २॥
यस्यामतं तस्य मतं मतं यस्य न वे द सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३॥
Subtlety in one’s intellectual grasp is the product of the
higher moral qualities such as truthfulness, devotion, detachment, purity.
When practiced fervently these qualities result in spiritual illumination, only
logical reasoning cannot work at this level. The faculty of reasoning is precious
and fruitful in human progress, in culture and civilization, but it has its
limitations as to become an instrument to gain the knowledge of truth. To
outweigh the animal nature, to establish grip over the external nature in the
form of sciences and philosophies, reason is a marvellous instrument. Along
with these capabilities, reason also to an extent has given man a measure of
satisfaction in his search for knowledge, in his desire to unravel mysteries of
existence and also in his quest for truth. Swami Vivekananda conveyed a clear
idea about this reason – “On reason we must have to lay our foundation, we
must follow reason as far as it leads, and when reason fails, reason itself will
show us the way to the highest plane.”
Vedantic reasoning gives us a study in the
deepest way regarding the levels experienced by man three states – waking,
dream, deep sleep. Vedanta also expresses that reason in the fields of science,
biology, psychology etc., has its limitations to confine itself to the waking state
only. Whereas vedantic reasoning developed as a higher faculty called Buddhi
can penetrate in to depths of experience revealed in all the three states from
a dispassionate and penetrating study. The subject-object analysis in the form
of Drk-Drshyam or seer-seen a derivation of the correlation among the three
states of existence, gave a conclusion that – The answer to the question, What
is ‘Known’? Cannot be found until the answer to the question what is the
‘knower’? is found. The revealed experience discloses ‘knower’ a changeless
subject beyond the egos of the waking and dream states. Then further study of
Dreamless-Sleep state where all experiences of two other states vanishes,
reveals the nature of that ‘knower’ whose nature is of pure consciousness or
pure awareness. Vedantic reason thus finds highest purity, and penetrating
power, it is then realized that the Subject or Self as Pure, eternal and
changeless consciousness. This nondual and absolute self thus manifesting in
the three states as I-consciousness among the various ego centres of the
universe, is the ultimate truth called Sat-Chit-Ananda.

SATISFACTION:
Happiness and its various forms:
Man runs to find happiness all through his life through
pleasures, delights, virtues, wealth, health and so on. The ultimate fulfilment
seems to him in achieving happiness through which ever means he could grasp
and flourish on. At animal level, man tries to extract happiness circling around
sensory stimulations, he gets lost by getting stuck in the whirlpool of pleasures,
and falls away from the actual life-fulfillment. Satisfactions arising from the
sense titillations are considered to be all-in-all and the independence is lost
slowly because he becomes slave to those sensory enjoyments. I this case Self
of man gets submerged in ignorance and ends up in darkness when he gropes
around searching happiness in sense pleasures. Man ascends to a higher level
from the animal tendencies in the process of evolution, when he can part away
from the sensate world and gain his ground towards mental level, then further
march on to achieve spiritual stature. The condition of true happiness would
be possible only if he rises step by step towards spiritual illumination gaining
the value of true humanness in the process. Upanishads categorize these
gradations to show how the real fulfilment is achieved by realizing the True
Self-Atman. Shreya and Preya are the words coined in Katha Upanishad to
explain the phenomenon. Shreya in particular is the path adopted to attain
that truth where in freedom from sensory grip is demanded upon. Preya
means pleasant, which is the happiness aroused from the sense world, but
when the mind man is lifted above himself, then he treads the path of Shreya
which conduces of true welfare and ultimate benefit.
अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पु रुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु भवति हीयते ऽर्थाद्य उ प्रेयो वृ णीते ॥ १॥
श्रेयश्च प्रेयश्च मनु ष्यमे तः तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसो वृ णीते प्रेयो मन्दो योगक्षे माद्वण
ृ ीते ॥ २॥
The path of Shreya starts with man trying to gain good life – moral and ethical,
which becomes inadequate because it is not the ultimate truth and an end-in
itself. The highest end in the process of finding true happiness is finding the
truth of True-Self. Hence Vedanta explains the necessity of this good life to
achieve true life, by approaching internal nature which helps to release the
energies of spirit within and make manifestation of the divine, immortal Self
possible.
Guiding light to the unknown:
The theme of fulfilment through meditation in Vedanta is
Brahman – the Self of all, which is the divine thread of unity behind the world
of multiplicity. Imposed by human mind all kinds of diversities crop up within
the sphere of relativity and cannot give a satisfactory, impartial truth when
intellect is used to understand infinite consciousness. The light of the infinite
nature of Brahman, is extremely difficult to dissect and detect with the finite
human mind. Hence, Upanishads prescribe meditations designed in a specific
way to efficiently handle the cleansing process, removing ignorance in the form
of Maya-separateness. Human heart in the search of this light prays to
understand the depth of darkness and ignorance lying in the form of delusion
and sorrow. The original light is revealed when man gets to see that light which
is within his heart, is same as the light in God, and is the same light which is the
source of all knowledge in every other thing or being existing in the universe.
तमे व भान्तमनु भाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ – Brahman is the light
of all lights- by which the whole universe is lighted.
यथोदकं दुर्गे वृ ष्टं पर्वते षु विधावति ।
एवं धर्मान् पृ थक् पश्यं स्ताने वानु विधावति ॥ १४॥
यथोदकं शु द्धे शु द्धमासिक्तं तादृगेव भवति ।
एवं मु नेर्विजानत आत्मा भवति गौतम ॥ १५
Above mentioned are other similar verses - expresses the spiritual unity
which binds man with a single cord of love, which is pure awareness, the
substratum of the whole universe. In the virtue of this realization man tends to
learn the art of diving deep in to the affections in the hearts of others and will
achieve ever satisfying universality in Brahman. The profound revelations of
the Upanishads induce the universal aspects in the form of light-eternal and
nondual, which are the results of study and meditation of the penetrating
nature of knowledge and awareness. The Self luminous unconditioned
consciousness – Turiya, beyond speech and thought is infinite and non-dual.
Turiya is the final and only remnant after the tireless search and struggle for
the truth in – i) relative, finite external sense objects ii) all internal
phenomenon of intellect and ego principles iii) processes conditioned by the
knower-known; subject-object relations. Thus in the light of this vision which is
immense with vast breadth and depth as an ocean, the experiences and the so-
called truths extracted by sciences and philosophies become finite, trivial,
impartial and unsatisfactory in knowledge, awareness and experience.
Bliss and its nature :
The eternal spring of bliss lies within the heart of man, and its
realization is the fulfillment and perfection. Upanishads say that truth can be
realized only when we go even beyond the enjoyments and pleasures of
heaven and other higher spheres of existence. Man’s is different from the case
of animals seeking bliss from organic satisfactions. Sri Ramakrishna speaks
about three types of joys: Vishayananda- the joy arising from senses,
Bhajanananda- joy arising from worship of God, singing his name and glories,
and Brahmananda- Joy arising from vision of God, Sat-Chit-Ananda. The glory
of spiritual status and freedom persuaded by man insists that there is higher
kind of joy which wells up from inner-divine, immortal core of human heart.
This is the bliss of Atman or Brahman, the bliss of God. Spirituality gives us
ample scope and capacity to achieve true Bliss through the realization of God.
Mantra- रसो वै सः । रसह्ये वायं लब्ध्वाऽऽनन्दी भवति । को ह्ये वान्यात्कः
प्राण्यात् । यदे ष आकाश आनन्दो न स्यात् (Taittariya upaishad ii.7).
Upanishads describe the happiness concept not basing on the criteria of bliss
of heaven, but takes the condition of a young man to make as a measuring
unit. The quality of his youth is filled with goodness, education, intelligence,
hope, joy, firmness of mind, will power, wealth and strength. यु वा
स्यात्साधु युवाऽध्यायकः ।आशिष्ठो दृढिष्ठो बलिष्ठः । तस्ये यं पृ थिवी सर्वा
वित्तस्य पूर्णा स्यात् । स एको मानु ष आनन्दः (Taittariya upaishad ii.8).This unit
of the human happiness is taken and multitudes of a hundred of this unit are
gradually proceeded on to estimate the higher levels of happiness to cover
angels, gods and all other higher beings reaching up to the Prajapathi. But
Upanishads conclude that the highest happiness is only connected with the
realization of Brahman which is the ocean of Bliss, all others are mere particles
before this eternal Happiness. Realizing the Brahman, self-of-all man ceases to
be a dependent one on external happiness, he merges into bliss to become
bliss itself.
Infinity, Totality of Truth and fulfillment:
The true life, freedom and happiness can be achieved only when the
search for a reality which is beyond the determinism of cause and effect,
beyond the ethics of vice and virtue, and beyond relativity of time and space.
The limit of man’s search for knowledge and happiness cannot be determined
by the finite, conditioned and relative objects because real search lies in the
discovery of absolute and infinite. The sphere of relativity called Maya is
declared by Vedanta as the range covering the activities and relationships of
multiple facets such as- our worldly desires, ethical strivings and even religious
and spiritual aspirations. Beyond this Maya of relative nature, man is released
from shackles of maya of binding nature with the bondages of non-self in the
form of ignorance. Swami Vivekananda enlightened words give us a clarity –
“Matter, or spirit, or mind, or anything else you may like to call
them, the fact remains the same: we cannot say that they are, we cannot say
that they are not. We cannot say they are one, we cannot say they are many.
This eternal play of light and darkness — indiscriminate, indistinguishable,
inseparable — is always there. A fact, yet at the same time not a fact; awake
and at the same time asleep. This is a statement of facts, and this is what is
called Maya. We are born in this Maya, we live in it, we think in it, we dream in
it. We are philosophers in it, we are spiritual men in it, nay, we are devils in this
Maya, and we are gods in this Maya. Stretch your ideas as far as you can make
them higher and higher, call them infinite or by any other name you please,
even these ideas are within this Maya. It cannot be otherwise, and the whole of
human knowledge is a generalization of this Maya trying to know it as it
appears to be. This is the work of Nâma-Rupa — name and form. Everything
that has form, everything that calls up an idea in your mind, is within Maya; for
everything that is bound by the laws of time, space, and causation is within
Maya.”
Real freedom is an endeavour to go beyond sense-life, beyond speech
and thought, to find the Self which is eternal subject, the witness of the three
states called Jagrat, Swapna and Sushupti. The entire universe of existence is
the range of maya and its experience is comprehended in three states and the
pure subject or experiencer is explained as Turiya. The atman as the unity of
experienced and the experiencer is the totality of all the existence. In
Mandukya Upanishad letters अ, उ, म् of ॐ and Atman is revealed by the
soundless aspect of ॐ - in Turiya or transcendental state. The totality of the
Atman is explained by the symbol om as the unity of the seer and the seen,
which is the totality of all existence. The entire thought of Upanishads which
speak of fulfilment, integrity, wholeness is summarised in:
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमु दच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमे वावशिष्यते ॥
The Peace-invocation mantra reveals the profound wisdom of purnata-
fullness of the supreme-being – Brahman. It explains that from the point of
reality, it is all ‘fullness’ everywhere. Universe and its appearance as the
‘fullness of Being’ is thus the total reality was the treasure of ancient sages
which is called as “sacchidananda” - the unity of absolute existence, absolute
awareness and absolute bliss. Fearlessness is the other powerful upanishadic
teaching which has the force to awaken people to the awareness of eternal
freedom and bliss. With the impact of these teachings one can be free from
fear of life, fear of death, fear from others, fear created by separateness and
fear of being reborn by seeing that supreme Lord is dwelling in all beings alike.
Fearlessness makes man more compassionate in this way and makes him
capable of serving others to lead a spiritual life and find the truth to achieve
life and fulfilment.

CONCLUSION:
Life in the world is mostly viewed upon in a partial sense due to
the lack of the awareness about spiritual truths. Upanishads with their insights
subtle and penetrating guarantees the spiritual growth and fulfilment.
Upanishads assures that the mysteries beyond the life unseen will be solved by
specific techniques to find successful results in human efforts to know the
truth. Upanishads enable us to get to understand and assimilate the meaning
and significance of the holistic approach to the life and religion. The search of
the divine in one’s own soul is a grand endeavour to arrive at truth, here lies
the basis of true religion, as understood in Vedanta. In the words of Swami
Vivekananda also we can see this profound message in a concise formulation:
“Each soul is potentially divine. The goal is to manifest this
Divinity within by controlling nature, external and internal. Do this either by
work, or worship, or psychic control, or philosophy — by one, or more, or all of
these — and be free. This is the whole of religion. Doctrines, or dogmas, or
rituals, or books, or temples, or forms, are but secondary details”.
When the search for divinity matures and the struggle makes a person more
spiritual, fearless, more gentle and compassionate then he reaches to the
knowledge of the truth. This knowledge of the truth of Atman is a gift of
Upanishads to the human race. With the spirit of freedom, fearlessness, love
and service Upanishads imparts true satisfaction in to the human life. Seekers
of truth fear the death called ignorance than the death of the physical body,
Upanishads here emphasizes the essence of spiritual character under the
discipline of ethical and moral life to generate “nivritti” – a joyous rising, above
the sense-life through renunciation in the search of truth underlying all life and
existence. Upanishads proclaim philosophy which is not just intellectual, it is
the result of burning passion to realize the truth about human life and its
destiny. Exploring the ‘within’ of the universe through human personality, the
vedantic sages discovered the ‘truth of the truth’ – Brahman – Self of all, the
immortal behind the mortal, the infinite behind the finite. Illustarting the core
vedantic teaching, Shankaracharya gives clarity by narrating a story:
“A certain prince discarded by his parents as soon as he was
born, was brought up in a butcher’s home. Not knowing his princely descent,
he considered himself to be a butcher and pursued the duties appropriate to
the butcher class, not those of a king as he would if he knew himself to be such.
When, however, a certain, supremely compassionate man, knowing the fitness
of the prince for attaining the fortune of the kingdom, told him whose son he
was, then the prince realizing that he was not of the butcher class adopted his
own status as a king, gained by him from his ancestors.”
The blessing of Oneness, Universality in the form of forceful
advaitic expression comes from Shankaracharya as:
“Even before the realization of Brahman, all beings, being
Brahman, are really always one with all others; but ignorance superimposes on
them the idea that they are not Brahman, that they are not one with all.”
Upanishads uphold this advaitic philosophy of non-duality and
swami Vivekananda refers to the benefit of the Advaita Vedanta as:
“Another peculiarity of the Advaita system is that from its
very start it is nondestructive. This is another glory, the boldness to preach, "Do
not disturb the faith of any, even of those who through ignorance have
attached themselves to lower forms of worship." That is what it says, do not
disturb, but help everyone to get higher and higher; include all humanity. This
philosophy preaches a God who is a sum total. If you seek a universal religion
which can apply to everyone, that religion must not be composed of only the
parts, but it must always be their sum total and include all degrees of religious
development.”
In this way all the truths that are proclaimed by Upanishads are
addressed to everyone, and not just considering any creed, race, group or
section thereof. Another aspect to covers any timeline and qualifies
contemporary interest in every age, as they are results of a detached, rational,
sustained and sincere pursuit of truth. Hence they have an assured, subtle and
tremendous impact on human growth, evolution and fulfilment.