SUMMARY AND CONCLUSION

(i) Summary

The main teaching of the Upanisads is about non-dual Reality, the oneness between the Reality within,
i.e. the Self and the Reality without, i.e., Brahman. No person can deny the existence of the Self as it
is himself. The non-dual Reality is the very substratum of everything, the empirically real and unreal
which are superimposed upon it. It is beyond real and unreal. When such non-dual Reality is viewed
as the cause of the origination# sustenance and dissolution of the universe, it is known as Isvara, the
creator of the universe. He is both the efficient and material cause. Isvara is also known as
Hiranyagarbha or Prana. On empirical level, Isvara and jiva (individual being) are not identical, though
they are one in essence at absolute level. Jiva is caught in the transmigratory existence on account of
nescience. This bondage is an illusion like the serpent that appears in rope. Jiva is a superimposition
on the Self, the Reality.

The Self is the subject that perceives everything that is objective. Whatever is known is an object and
it is unreal or transitory.

As Atman is the subject it cannot be known as an object. It can only be known as subject, the Self of
everyone by Adhyaropa-Apavada methodology.

From the point of Adhyaropa-Apavada method, the concept of Prana is very significant, because in
the Upanisads it is used in the sense of every manifestation in the universe at microcosmic and
macrocosmic level. It is the energy behind all things and beings in the universe.

Prana at individual level is known as vital force. It is the energy behind the body, sense organs and
mind. At cosmic level Prana is behind the Five Elements, and various deities who control the universal
forces. Prana as universal energy is identical at the microcosmic and macrocosmic level. The word
prana is also used for absolute Reality, Brahman.

The problem of the Upanisadic teaching is how to bring about the knowledge of the non-dual Reality
which is the very Self of the knower himself. It is for this reason that the Upanisads declare that Reality
cannot be objectified in any form. It is this predicament that has resulted in the Upanisadic tradition,
in the development of a special technique the methodology of Adhyaropa-Apavada. The technique
consists of superimposition (adhyaropa) and negation (apavada).

Superimposition is of two types. One is a natural or universal, that is, the superimposition of unreal
on the real. It is known as 'adhyasa' or avidya. It is this adhyasa that is responsible for bondage in the
form of transmigratory existence, i.e., the cycle of birrh and death. The second type is deliberate
superimposition devised and employed by the Upanlsadic tradition for the purpose of imparting the
knowledge of the non-dual Reality. It is known as 'adhyaropa'.

The Upanisadic teaching is based on negation of all superimpositions on non-dual Reality. The
Adhyaropa-Apavada methodology operates at two distinct levels. At first level the Upanisads use such
words and concepts that indicate the Reality as something positive. Such statements are a deliberate
process of superimposition of something which is not absolutely real in order to direct the attention
of the individual to something positive about the Reality. The positive expressions are subsequently
negated.
In the light of Adhyaropa-Apavada methodology, many philosophical problems get solved. In the
present thesis the concept of Prana is taken as a model in Adhyaropa-Apavada methodology for
inparting the knowledge of non-dual Reality.

The whole universe is permeated with energy. In the Upanisads it is said that the apparent dual forces
like matter and energy or rayi and prana, vyakta and avyakta, or murta and amurta, or surya and
candrama, or dyo and prthvi etc. are two forces of one cosmic energy, Hiranyagarbha or Prana.

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The entire material world is made up of Five Elements. The human physical body is also made up of
Five Elements. The body is maintained by the food one eats. It is born out of the essence of the food
one eats. The physical body is the abode of Prana, the vital force. Food is the connecting link between
the Prana and the body. Prana exists in the body as long as it gets the strength which is derived from
the finest form of the food eaten by the individual.

The perception of the world is made possible due to the interaction of the Five Elements and five
sense organs of perception. One reacts to the world through the organs of action. The organs are the
products of Five Elements. The mind is the internal instrument that cognizes, wills and retains
memories by combining together the knowledge relating to sense objects and five sense organs of
perception.

Prana, the vital force, is the essence of the body, sense organs and the mind. Prana keeps awake when
the body, sense organs and the mind go to sleep. Prana is the eldest and the foremost among others.
Prana maintains the aggregate of the body and sense organs by dividing itself into the fivefold division,
viz.. Prana, Apana, Vyana, Udana and Samana.

The fivefold Prana is the dynamic aspect that is responsible for all functions of the living being. The
static aspect is called Kundalini-sakti. Kundalini-sakti is located at the root of the spinal column, in a
subtle and dormant form. It functions through the medium of nadis (nerves). The total number of
nadis is said to be 7,27,210,201. Out of them there are ten important ones. Again out of the ten, three
are very prominent ones. They are Ida, Pingala and Susumna. Susumna is the most important one. The
nadis form certain centres, the centres of energy. The centres are called cakras. There are said to be
eighty eight thousand cakras in the human body. Out of them seven are the most important ones.
They are: Muladhara, Svadhisthana, Manipura, Anahata, Visuddha, Ajna and Sahasrara.

There are cosmic forces that are responsible for the maintenance of the universal order. Those forces
are called deities or gods or devatas. There are many such deities. All of them are said to be the forms
of Prana. There are thirty three main deities who are primarily responsible for the universal order.
They are eight Vasus, eleven Rudras and twelve Adityas.

The main function of the deities is the interaction between the human beings and the universe. They
are the connecting links between the microcosm and the macrocosm. The names of deities are not
the names of certain persons, but they are the names of certain offices. The position of a deity can be
attained by any one by performing certain rituals and meditations.

The one supreme God, Hiranyagarbha or Prana is the cause of the universe. He is the creator. He is
also known as Cosmic Intelligence, Cosmic Energy, the First Born, Vayu, Satya, Death, Hunger and so
on and so forth. The creator is said to have created the universe by means of tapas that is the form of
knowledge, the knowledge of the order of things in the universe. The creator has no motive behind
his creation. The creation is in accordance with the law of karma and it involves the concept of time.

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All aspects of Prana are real at the empirical level but they are unreal at the transcendental level. By
negating all aspects of Prana by Adhyaropa-Apavada method, one comes to know the absolute Reality.
At the microcosmic level, the physical body, the sense organs, the mind and the vital force and their
functions are meant’ for the indweller, the Self within. They are the instruments for transacting the
world outside. It is the individual Self that is real. Thus all are negated from the standpoint of the Self,
the Reality. At the macrocosmic level, the Five Elements, deities and the creator are not absolutely
real. They are all changing phenomena. Whatever is changeable is not real. The real is the substratum
of all changes, i.e., the absolute Reality, Brahman. Thus everything in the universe is to be negated by
Adhyaropa-Apavada method, in order to know the absolute Reality.

By Adhyaropa-Apavada method, it is shown that Self, Atman is real at the microcosmic level and
Brahman at the macrocosmic level, and by the same method they can be shown as one. The oneness
of the Self and Brahman is the subject matter of all the Upanisads. It is the non-dual Reality, one
without a second
Something similar to the release of energy from an atom, happens in the awakening of Kundalini-sakti
in human being. The arousal of Kundalini-sakti by forcible methods like Pranayama along with Bandhas
and Mudras, is like using the fission method in atomic physics and the sakti aroused by means of
Samadhi is like fusion method.

Pranayama is one of the limbs of Asthanga-yoga of Patanjali. The first five limbs together are called
Bahiranga-yoga and the last three Antaranga-yoga. Bahiranga-yoga consists of Yama, Niyama, Asana,
Pranayama and Pratyahara. There are certain cleansing process called ,Kriyas. They are useful in
cleaning the inner cavities of the physical body. There are six important Kriyas. They are Dhouti, Basti,
Neti, Laukiki, Trataka and Kapalabhati.

Pranayama is a technique of controlling vital force in human being. There are four kinds of Pranayama.
They are Recaka Pranayama, Puraka Pranayama, Kumbhaka Pranayama and Kevala-kumbhaka
Pranayama. Yoga texts caution against wrong way of practising Pranayama. Kumbhaka Pranayama is
to be done with the help of Bandhas. There are three important Bandhas. They are Jalandhara,
Uddiyana and Mula bandhas.

The aim of Pranayama is the purification of nadis, the arousal of Kundalini-sakti and the concentration
of the mind. There are eight types of Pranayama. They are Surya-bhedana, Ujjayi, Sitkari, Sitali,
Bhastirika, Bramari, Murca and Plavini.

The process of Kundalini awakening is shrouded in great secrecy and mystery. The awakening of
Kundalini-sakti is due to the union of negative and positive forces. In Kundalini yoga, these dual forces
are symbolised as Siva and sakti or Parvati.

By a long practice of Pranayama m a proper manner tremendous heat is generated around the root
of the spinal column where Muladhara-cakra is situated and the heat stimulates and awakens
Kundalini-sakti. Once the Kundalini-sakti is awakened it is to be directed towards Sahasrara-cakra.

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The words ‘yoga’ and ‘samadhi‘ are used as synonymns in Patanjali's Yoga. Samadhi is defined as a
state where the object of concentration only shines forth in the mind, as though devoid of thought of
even the meditator. The state of Samadhi is divided into Savikalpa and Nirvikalpa or Samprajnata and
Asamprajnata. Samprajnata is further divided into four viz., Vitarka, Vicara, Ananda, and Asmita.
Samprajnata brings about the knowledge o£ the object of concentration. When the knowledge of the
object of concentration is gained by Samprajnata Samadhi and it is retained in the mind that state is
called Samapatti.

Siddhis are supernatural powers that can be acquired by a process of Samyama which is a combination
of Dharana, Dhyana and Samadhi. Siddhis can be obtained as a result of one's birth or by means of
drug's or by means of mantras or by means of austerities or by means of Samadhi (or Samyama). By
Samyama one acquires the knowledge of an object of meditation and the power to control that object.
Various types of objects of Samyama are given by Patanjali m order to gain the knowledge and control
over them. Patanjali enumerated few Siddhis and their techniques. The highest state of existence that
one can obtain by Samyama is ‘prakrti-laya’ or ‘videha’. In ‘prakrti-laya’ one can remain till the end of
the creation. But it is subject to space and time. It is not freedom. Freedom can be gained only by the
knowledge of non-dual Reality. This knowledge is the subject matter of all the Upanisads and it is
conveyed by the technique of Adhyaropa-Apavada.

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The knowledge of non-dual Reality removes the nescience which is responsible for all human problems
and bondage. The knowledge that one's own Self, the Atman within is real and all others such as the
body etc., are unreal; and the knowledge that the Self in essence is Brahman, is moksa, liberation. The
moksa is that the individual becomes totally free from everything, every limitation, in fact, he becomes
freedom itself. Moksa is freedom which is the essential nature of every human being. In such a
freedom, one becomes free from bondage, the cycle of births and deaths, which are connected with
all suffering.
(ii) Conclusion

In Upanisads, many philosophical categories come under discussion. There is the concept of creation,
there is the concept of avastha-traya, there is the concept of Isvara, there is the concept of jiva, there
is the concept of bondage and liberation, and so on and so forth. It is very interesting to note that in
and through all such concepts, the Upanisads made use of one thread, as it were, in the form of Prana,
the cosmic principle which is endowed with all the capacities to do whatever it wants within the scope
of cause and effect relationship. The importance of the concept of Prana lies in the fact that the
Upanisads make use of it as a central concept to illustrate on the one hand that within the Adhyaropa
level this Prana is the last word or the final principle on which everything rests. It has been shown
earlier how this works out by applying the process of Adhyaropa-Apavada and citing respective
passages from the Upanisads at each level of development.

The discussion of Prana as creator must come to an end with the knowledge that everything in the
universe is in one form or another of, Prana. This is only half of the story. If the manifested universe is
great, then the creator who created this universe is greater. But in order to have the knowledge of
non-dual Reality, the knowledge of Prana as creator is not sufficient. The enquiry must be extended
to probe into the very Ground of the creator, Hiranyagarbha or Prana. For such a knowledge, one must
use Adhyaropa-Apavada method for negating all possible concepts which are superimposed on non-
dual Reality.

Thus, it is clear that the dual purpose of presenting the nature of Prana as universal energy and as
absolute Reality is to help the individual to realise or come to know the nondual Reality by the process
of Adhyaropa-Apavada methodology. It is also clear that the term ‘prana1 is used in the Upanisads as
an excellent concept in order to explain everything in the universe as a dynamic energy principle. And
it is also made clear that the important Yoga practices like, Pranayama and Samadhi are to be practised
for the mental purification and not for gaining some supernatural powers (siddhis).

The practices of Yoga system of Patanjali like Pranayama and Samadhi are to be taken for the
purification of one’s body and mind and with the help of such a purified mind one becomes capable
to grasp the absolute Reality, Brahman of Advaita Vedanta of Sankara or of the Upanisads. The
knowledge of Advaita Vedanta helps one not to get oneself involve in the pursuit of siddis etc.

Thus the two systems, viz., Advaita Vedanta of Sankara and Yoga of Patanjali are complementary to
each other.