The Upanishads and 3 Important Concepts Within It

Introduction

Indian psychology, rooted in scriptural and philosophical traditions like the Upanishads, views the human being not just as a biological or cognitive entity but as a spiritual one. Unlike modern psychology, which often focuses on behavior and cognition, the Upanishadic approach centers on the self (Atman), consciousness (Chit), and liberation (Moksha) as core concerns of psychological inquiry (Safaya, 1976).

Read More- Assumptions of Indian Psychology

What are Upanishads?

The Upanishads are ancient Indian philosophical texts that form the spiritual core of the Vedas, especially the final portion, known as Vedanta (“end of the Vedas”). They explore deep questions about the self (Atman), the ultimate reality (Brahman), consciousness, death, liberation (moksha), and the nature of existence.

• • They are written in Sanskrit and primarily in the form of dialogues between teachers and students or sages and kings.
  • The word Upanishad roughly translates to “sitting near” (upa-ni-shad), symbolizing intimate spiritual instruction.
  • They mark a shift from ritualistic religion (as seen in earlier Vedas) to philosophical inquiry and inner experience.

Types of Upanishads

While there are over 200 Upanishads, traditionally 108 are recognized, and among these, about 12–13 are considered principal (Mukhya Upanishads). These are the most ancient and philosophically significant.

1. Principal (Mukhya) Upanishads- These are attached to the four Vedas and are the earliest and most authoritative:

• • Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brihadaranyaka, etc.
  • Example: The Mandukya Upanishad deals with the four states of consciousness (waking, dream, deep sleep, and Turiya).
  • The Chandogya and Brihadaranyaka are among the oldest and most extensive.

2. Minor or Later Upanishads- These were composed in the post-Vedic period and often focus on:

• • Yoga (e.g., Yoga Tattva Upanishad, Hamsa Upanishad)
  • Sannyasa (renunciation)
  • Shaiva, Vaishnava, or Shakta traditions. They tend to have a sectarian or practical emphasis rather than the abstract metaphysics of the major Upanishads.

3. Yoga and Tantra-Based Upanishads- Focused on practices, chakras, kundalini, and meditation rather than just philosophy. Examples: Yoga Kundalini Upanishad, Hatha Yoga Upanishad.

The States of Consciousness in the Upanishads

The Mandukya Upanishad provides one of the earliest and most influential models of consciousness in Indian thought. It describes four states:

• • Jāgrat (Waking State): In this state, the individual engages with the external world through the senses.
  • Svapna (Dream State): Consciousness turns inward, engaging with impressions and memories.
  • Suṣupti (Deep Sleep): There is no awareness of the external or internal world; a state of potential consciousness.
  • Turīya (The Fourth State): A transcendental state beyond the first three, marked by pure awareness and self-realization (Mandukya Upanishad, Verse 7).

Self at Different Levels

This stratification shows that consciousness is not monolithic but layered, and the true self is realized in Turīya, beyond empirical experience.

The Pancha Kosha Model

The Taittiriya Upanishad introduces the Pancha Kosha or “five sheaths” model of personality, presenting the individual as a layered being:

1. 1. Annamaya Kosha – The physical body sustained by food.
   2. Pranamaya Kosha – The energy body that supports life functions.
   3. Manomaya Kosha – The mental sheath responsible for thoughts and emotions.
   4. Vijnanamaya Kosha – The sheath of intellect and discernment.
   5. Anandamaya Kosha – The bliss sheath, closest to the Atman.

Pancha Kosha

The journey of spiritual development involves transcending the grosser sheaths to reach the Atman, the true self (Taittiriya Upanishad II.1–5).

Mental Functions

The Upanishads conceptualize the Antahkarana (inner instrument) as comprising four mental functions:

• • Manas (Mind) – Governs perception and doubt.
  • Buddhi (Intellect) – Discriminates and decides.
  • Ahamkara (Ego) – The sense of individuality and self-reference.
  • Chitta (Memory) – The storehouse of impressions and memories (Safaya, 1976).

These functions work together to shape the psychological experience of the individual. Their purification and coordination are necessary for self-realization.

Higher Mental Powers and Intuitive Knowledge

Beyond basic cognitive functions, the Upanishads recognize higher faculties:

• • Jnana (Wisdom) – Intuitive knowledge that surpasses rational thought.
  • Shraddha (Faith) – A firm inner conviction that directs the mind inward.
  • Dhyana (Meditation) – A sustained focus that leads to knowledge of the self.
  • Samadhi (Absorption) – The culmination of meditative practice where the knower, known, and knowing become one.

These are not supernatural abilities but refined states of awareness accessible through spiritual discipline (Safaya, 1976).

The Role of Yoga in Psychological Transformation

Yoga, as presented in the Upanishads, is not merely physical postures but a deep psychological process. It involves:

1. 1. Withdrawal from sensory distractions (Pratyahara)
   2. Mental concentration (Dharana)
   3. Meditation (Dhyana)
   4. Transcendental absorption (Samadhi)

States of Consciousness in Yoga

Yoga becomes the psychological method for achieving the Turīya state and merging with Brahman (universal consciousness). It is the direct method to dissolve ego and transcend dualities (Safaya, 1976).

Comparison with Western Psychology

Whereas Western psychology largely deals with behavior, cognition, and emotion within the boundaries of the waking state, the Upanishadic model spans dream, sleep, and transcendental realms. Personality is seen not in terms of traits or social identity but as layers veiling the Atman. This spiritualized psychology thus emphasizes liberation from suffering through self-realization, rather than merely coping or adjustment.

Conclusion

The Upanishads provide a holistic and transcendental psychology that regards human beings as essentially divine, with consciousness as their essence. Through the analysis of mental functions, personality layers, and progressive states of consciousness, Indian psychology as seen in the Upanishads offers a roadmap for self-discovery and ultimate liberation. This vision, complemented by the disciplined practice of Yoga, remains profoundly relevant even today for those seeking inner peace and self-understanding.

References

Mandukya Upanishad. (n.d.). In The Principal Upanishads (S. Radhakrishnan, Trans.). HarperCollins.

Safaya, R. (1976). Indian Psychology. MRML.

Taittiriya Upanishad. (n.d.). In The Upanishads (Eknath Easwaran, Trans.). Nilgiri Press.