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While the hymns of the Vedas emphasize rituals and the Brahmanas serve as a liturgical manual for those Vedic rituals, the spirit of the Upanishads is inherently opposed to ritual. The older Upanishads launch attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Chāndogya Upanishad parodies those, who indulge in the acts of sacrifice by comparing them with a procession of dogs chanting Om! Let's eat. Om! Let's drink.

- Page 57 of Mahadevan, T. M. P (1956), Sarvepalli Radhakrishnan, ed., History of Philosophy Eastern and Western, George Allen & Unwin Ltd.

Now my inquiry into this is;

  • How can a philosophy whose spirit contradicts, opposes and rejects another philosophy, be part of that philosophy?
  • And while the Upanishads contradict the Vedas, what could be the reasons for them to be appended to the Vedas? Why were they not kept as separate texts?

Any opinion regarding this will be appreciated.

I am trying to comprehend the history of the Indian religions.

Thank you

Edited: To provide citations as requested;

Which upanishad you feel contradicts Vedas? By upanishads i mean the major upaishads. (genuine one) – Rakesh Joshi

Here below is another citation apart from the one given in the comments:-

Brihadaranyaka Upanishad

Shankara bhashya translated by Swamy Madhavananda

1.4.8 page 141

"This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, ''(What you hold) dear will die' -he is certainly competent (to say so)-it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal."

1.4.15 page 181

"(So) these (four castes were projected)- the Brahmana, Kshatriya, Vaisya and Shudra. He became Brahmana among the gods as Fire, and among then as the Brahmana (He became) a Kshatriya through the (divine) Kshatriya, a Vaisya through the (divine) Vaisyas and a Shudra through the (divine) Shudra. Therefore people desire to attain the results of their rites among the gods through fire, and among men as the Brahmana. For Brahman was in these two forms. If, however, anybody departs from this, world without realizing his own world (the Self), It, being unknown, does not protect him as the Vedas not studied, or any other work not under- taken (do not). Even if a man who does not know it as such performs a great many meritorious acts in the world, those acts of his are surely exhausted in the end. One should meditate only upon the world of the Self. He who meditates only upon the world called the Self never has his work exhausted. From this very Self he projects whatever he wants."

So these verses clearly suggest to the person, to look into oneself and not towards the outside world.

  • No. Please go through the questions again and my recent post in that thread. – Anil Kagi Jun 23 '17 at 18:43
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    Please do not take radhakrishnan very seriously on this topic. All the vedantins have also supported vedic karmas like yajnas and samskaras. Radharishna is not saint or acharya. – Rakesh Joshi Jun 23 '17 at 19:38
  • Which upanishad you feel contradicts Vedas? By upanishads i mean the major upaishads. (genuine one) – Rakesh Joshi Jun 23 '17 at 19:39
  • If Radhakrishnan is not to be taken seriously then this thread will have to be closed; because this thread is about the very Radhakrishnan's statement that; the spirit of Upanishads is opposed to ritual. And I too agree with him, because the Upanishads are about salvation and not about pleasing the gods to get riches from them. I mentioned a quote from Manduk Upanishad, earlier in your other thread that goes as . . . . – Anil Kagi Jun 23 '17 at 20:06
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    If Upanishads are Sruti then do u consider those dialogues between the sages were words of God and were heard by some other sages?? Upanishads were later created to explain the terse Vedas in a somewhat simpler manner so that students can assimilate the knowledge without trouble. – Rickross Jun 24 '17 at 4:12
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First, your statement that the Upanishads were 'appended' to the vedas is a misunderstanding. The Upanishads are part of and included in each veda. They are at the end of each veda. 'anta' as is vedanta means the concluding or the culmination - it does not mean append.

My answer is based upon Swami Nikhilananda's comments on pages 2-9 of his Introduction to his translation of the Upanishads, in Volume 1, The Upanishads: A New Translation.

The vedas are generally broken up into two different ways. The first is to break them between the Karmakanda and the Jnanakanda. By following the karmakanda one is able to attain material prosperity and the heavens after death. The Jnanakanda leads one to Brahman, to liberation. Not everyone wants liberation, many people want material happiness and to go to the heavens.

Each veda has two sections, the mantra (samhita) and the brahmana (dealing with the rules for worship, mantra meanings, etc.). The brahmana section has another part - called the Aranyaka. The Upanishads in general form a part of the end of each Aranyaka.

The vedas can also be broken up into 4 parts, corresponding to the 4 stages of life - the brahmacharya, garhasthya, vanaprastha, and sannyas. A brahmacharya learned the mantra and brahmana sections of the vedas. In the second stage, he performed his duties and performed sacrifices in accordance with the brahmana. After taking to the forest as a vanaprastha, he followed the Aranyakas (sacrifices by symbolic worship and meditation). Finally upon entering sannyas, he followed the Upanishads. Nikhilananda says:

In most cases the concluding portion of the Aranyaka is the Upanishad--also called the Vedanta because in it the Vedic wisdom reaches its culmination (anta). It shows the seeker the way to Liberation and the Highest Good. Usually there is a full series, from the Samhita, or Mantra, through the Brahmana and Aranyaka to the culmination in the Upanishad. For example, the Taittiriya Samhita is followed by the Taittiriya Brahmana, at the end of which comes the Taittiriya Aranyaka; and this is concluded by the Taittiriya Upanishad. But in rare instances an Upanishad may come directly at the conclusion of the Samhita, as is the case with the Isa Upanishad. The Taittiriya Upanishad forms the last three chapters of the Taittiriya Aranyaka; the Brihadaranyaka Upanishad, the last six chapters of the Satapatha Brahmana; the Aitareya Upanishad, the last five chapters of the Aitareya Arankaya; and the Kena Upanishad, the nineth chapter of the Talavakara Brahmana of the White Yajur-Veda.

...One hundred and eight Upanishads are enumerated in the Muktika Upanishad, which is a work belonging to to the tradition of the Yajur-Veda. Among these, the Aitareya Upanishad and Kaushitaki Upanishad belong to the Rig-Veda; the Chandogya and Kena, to the Sama-Veda; the Taittireya, Mahanarayana, Katha, Svetasvatara, and Maitrayani, to the Black Yajur-Veda; the Isa and Brihadaranyaka, to the White Yajur-Veda; and the Mundaka, Prasna, and Mandukya, to the Atharva-Veda.

FInally, remember it is generally held that it was Vyasa who collated and organized in the Vedas into their systemic different parts. The organization was meant as systemic way for a man to lead his life through its different periods.

  • muktika is not a genuine work.. – Rakesh Joshi Jun 26 '17 at 8:20
  • If upanishad is part of vedas then to whom was it revealed? can you give information of rishis of upansihads? – Rakesh Joshi Jun 28 '17 at 13:11
  • The same rishis to whom the vedas were revealed, the Upanishads were revealed to them at the same time. Before Veda-Vyasa, there were no 'Upanishads'. Veda-Vyasa was the one who organized and collated the vedas into the various books and parts. – Swami Vishwananda Jun 28 '17 at 13:16
  • I am afraid this is not correct. – Rakesh Joshi Jun 28 '17 at 13:17
  • @RakeshJoshi see my comments in the answer below. – Swami Vishwananda Jun 28 '17 at 13:33

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