Document 3-3: From the Upanishads: On the Nature of the Soul (ca. 450 B.C.E.)

The Search for Enlightenment in the Upanishads

The development of Buddhism, which stressed spiritual, rather than material, concerns, led to reform within the priestly caste in India. Although the Vedas were still revered, the Vedic sacrifices and rituals became less important than a metaphysical understanding of the world and humankind’s place within it. This movement is represented in the texts called the Upanishads, which are considered the end of the Vedas (vedanta). Composed by many different writers with many different philosophical viewpoints, the Upanishads stress that each individual soul (atman) is a part of the spiritual substance of the universe (Brahman).

The Need for a Competent Teacher of the Soul

7. He who by many is not obtainable even to hear of,

He whom many, even when hearing, know not —

Wonderful is the declarer, proficient the obtainer of Him!

Wonderful the knower, proficiently taught!

8. Not, when proclaimed by an inferior man, is He

To be well understood, [though] being manifoldly considered.

Unless declared by another, there is no going thither;

For He is inconceivably more subtle than what is of subtle measure.

9. Not by reasoning is this thought to be attained.

Proclaimed by another, indeed, it is for easy understanding, dearest friend! —

This which thou hast attained! Ah, thou art of true steadfastness!

May there be for us a questioner the like of thee, O Naciketas!

Steadfast Renunciation and Self-Meditation Required

Naciketas:2

10. I know that what is known as treasure is something inconstant.

For truly, that which is steadfast is not obtained by those who are unsteadfast.

Therefore the Naciketas-fire has been built up by me,

And with means which are inconstant I have obtained that which is constant.

Death:

11. The obtainment of desire, the foundation of the world,

The endlessness of will, the safe shore of fearlessness,

The greatness of praise, the wide extent, the foundation (having seen),

Thou, O Naciketas, a wise one, hast with steadfastness let [these] go!

12. Him who is hard to see, entered into the hidden,

Set in the secret place [of the heart], dwelling in the depth, primeval —

By considering him as God, through the Yoga-study of what pertains to self,

The wise man leaves joy and sorrow behind.

The Absolutely Unqualified Soul

13. When a mortal has heard this and fully comprehended,

Has torn off what is concerned with the right, and has taken Him as the subtle,

Then he rejoices, for indeed he has obtained what is to be rejoiced in.

I regard Naciketas a dwelling open [for Ātman].

14. Apart from the right and apart from the unright,

Apart from both what has been done and what has not been done here,

Apart from what has been and what is to be —

What thou seest as that, speak that!

[Naciketas being unable to mention that absolutely unqualified object, Death continues to explain:]

The Mystic Syllable “Om” as an Aid

15. The word which all the Vedas rehearse,

And which all austerities proclaim,

Desiring which men live the life of religious studentship —

That word to thee I briefly declare.

That is Om!

16. That syllable, truly, indeed, is Brahma!

That syllable indeed is the supreme!

Knowing that syllable, truly, indeed,

Whatever one desires is his!

17. That is the best support.

That is the supreme support.

Knowing that support,

One becomes happy in the Brahma-world.

The Eternal Indestructible Soul

18. The wise one [i.e., the soul, the self] is not born, nor dies.

This one has not come from anywhere, has not become anyone.

Unborn, constant, eternal, primeval, this one

Is not slain when the body is slain.

19. If the slayer think to slay,

If the slain think himself slain,

Both these understand not.

This one slays not, nor is slain. . . .

[From the Third Valli] Parable of the Individual Soul in a Chariot

3. Know thou the soul as riding in a chariot,

The body as the chariot.

Know thou the intellect as the chariot-driver,

And the mind as the reins.

4. The senses, they say, are the horses;

The objects of sense, what they range over.

The self combined with senses and mind

Wise men call “the enjoyer.”

5. He who has not understanding,

Whose mind is not constantly held firm —

His senses are uncontrolled,

Like the vicious horses of a chariot-driver.

6. He, however, who has understanding,

Whose mind is constantly held firm —

His senses are under control,

Like the good horses of a chariot driver.

Intelligent Control of the Soul’s Chariot Needed to Arrive Beyond Transmigration

7. He, however, who has not understanding,

Who is unmindful and ever impure,

Reaches not the goal,

But goes on to transmigration.3

8. He, however, who has understanding,

Who is mindful and ever pure,

Reaches the goal

From which he is born no more.

9. He, however, who has the understanding of a chariot-driver,

A man who reins in his mind —

He reaches the end of his journey,

That highest place of Vishnu.4

READING AND DISCUSSION QUESTIONS

  1. According to the text, why does a student need a teacher to understand the Upanishads? How should one go about seeking the nature of the soul? What ways of seeking ultimate reality are discouraged by this text?
  2. What is the nature of the soul? What is the body?
  3. How are the body and mind like a chariot and driver?
  4. What is the consequence of not obtaining knowledge of the soul and the universe? What happens to a person who dies knowing about the soul?