Two beautiful winged birds, close friends, live on the same tree; One of them eats the delicious fruits of the tree, the other bird does not eat the fruit but looks at its friend.
– Mundaka Upanishad 3-1-1
Around 600 BC, the last phase of the post-Vedic period began. The other major texts of philosophical discussion of this period are the Aranyakas. The trend of 'Tattva contemplative religion', which was started by the Aranyakas, independent of the sacrificial process and full of superiority of knowledge, was climaxed in the Upanishads. During this period, especially in Panchala and Videha, there was a strong movement against the supremacy, rituals and rituals of the priests and many Upanishads were composed. These philosophical texts criticized rituals and emphasized right beliefs and knowledge.
In the Rigveda, along with polytheism, there was some description of the same supreme power. This thought reached its conclusion in the Upanishad period. Beyond this creation there is an unchanging power called 'Brahm' where did it go. He is the creator, controller and destroyer of this universe. This 'God' In the form of soul resides in all living beings. After the death of the person this soul enters the new body.
In this way, the soul, repeatedly taking on new bodies, on the strength of its good deeds, gets freed from its bondage and again becomes united with the Supreme Soul. According to this thought, no action goes in vain. Any kind of right or wrong karma matures and becomes fruitful. The soul has to take rebirth in order to enjoy the results of this karma. With these principles of karma and soul is associated the principle of moksha which is the ultimate destination of human beings.
In the Upanishad period, there was a great deal of contemplation in relation to the creature, the creation, the soul, etc. 'Atman' by sages Yajnavalkya etc. Recognizing and 'Atman' And 'Brahm' Emphasis was laid on understanding the relationship between 'Brahma' He emerged as the Supreme God. Some Kshatriya kings of Panchala and Videha also participated in this type of thinking and created an environment for reforming the priestly monopoly religion.
The ideology of stability and integration was strengthened by his teachings. The concept of permanence was strengthened by the emphasis on the immutability and immortality of the soul, which is what the Rajshakti needed. The emphasis on the relationship between the soul and Brahma gave strength to the ideology of devotion to the higher authorities.
Where does the soul go after death? This question gave rise to the theory of reincarnation. According to this principle, the next birth of a man depends on his karma and one who does good deeds, takes birth in good vagina and one who does bad deeds in bad vagina. The idea of good and bad vagina gave rise to the concept of heaven and hell.
The primacy of knowledge was emphasized in this age. To attain salvation, it was considered necessary to acquire the knowledge of Brahman. An ascetic and a sanyasi who is endowed with the best qualities of knowledge, faith, restraint, truth and faith etc. The householder who performs duties and performs sacrifices, after death, reaches the moon by going from the Pitruyaan.
At the end of his good deeds, he takes birth again on earth first as a plant and then as a Dwij (Brahmin, Kshatriya and Vaishya). A person engaged in sinful conduct dies and takes birth again in the Shudra varna or in the vagina of a dog etc. All these concepts were established in this age.
Religious beliefs regarding death made the religion of this age pessimistic and inspired them to renounce the world as sorrowful. The religion of the Aryans of the Vedic age was optimistic and joyful, it did not hold or worry about salvation. The religion of the post-Vedic era believed in the attainment of heaven, but in the Upanishad era the ultimate goal of religion became the attainment of salvation. There was no value of happiness or joy of Ihloka in front of Moksha. This fact is explained in a very touching way in the Brihadaranyaka Upanishad.
While taking Vanaprastha, sage Yajnavalkya divided his wealth among his two wives – Katyayani and Maitreyi. Maitreyi asked Yajnavalakya- 'If this earth full of wealth and cows becomes mine, will I become immortal?'
On Yajnavalakya's refusal, Maitreyi said- 'What will I do with the wealth with which I do not become immortal? That's why you give me knowledge.' Pleased with this speech of Maitreyi, Yajnavalakya gave him the knowledge of the Self.
The standard of morality in the religion of the Upanishads and Sutras was as high as before. Ethics was given maximum emphasis during this period. Truth, austerity, faith, determination, purity, restraint of body, speech and mind, captivity of the senses, abstinence from sinful conduct, etc., one becomes entitled to the position of salvation by being freed from the bondage of karma.
Due to the expectation of high morality from every human being, during this period, getting rid of three debts - Pitru Rin, Dev Rin and Rishi Rin and performing five Mahayagyas - Brahma Yagya, Dev Yagya, Pitri Yagya, Atithi Yagya and Bhuta Yagya were included in religious works. Along with the religious ideology emphasizing on Upanishad knowledge and penance, the stream of sacrificial rituals of Brahmin texts also remained in this era.
The number of innumerable animal sacrifices and many long-term yagyas remained negligible, but still many types of yagyas continued to be performed. The knowledge of this religious process comes from the Srautsutras and Grihyasutras.
The Dharmasutras composed during this period accepted society as a vital entity, not an individual. The upliftment and upliftment of the society was the ultimate goal. Be it king or subjects, the duties of all were determined in the form of religion. The importance was of duty, not of rights. Successful performance of these duties was the ultimate goal of human life and from that he could attain salvation. In this background of duty and religion, governance and politics have been discussed in the Dharmasutras.
On the basis of the above discussion, the following differences can be clarified between Vedic religion and Upanishad period-
1. Polytheism of the Vedas turned into monotheism in this age.
2. The metaphysical contemplation of religion gave birth to philosophy.
3. The principles of reincarnation, moksha and karmaism were propounded.
4. The concept of heaven and hell was confirmed for the life after death.
5. Great emphasis was placed on high moral qualities and good deeds.
Difficulties of Upanishad Period Religion
In the Rigveda period, the nature of religion was simple and spontaneous, during the period of Brahmanical texts, religion became extravagant and rituals became burdensome. In the Upanishad period, nirguna Brahma, soul, karma, salvation etc. were rendered by opposing that pomp-dominant rituals and sacrifices of religion, but even this form of religion could not satisfy human beings. The Nirguna Brahman beyond the senses of the Upanishads was so deep and subtle that the gross intellect was inaccessible and incomprehensible to the common man.
Along with this, the means of hearing, contemplation, nididhyasan, samadhi, etc., which were mentioned for attaining salvation, were so painful in themselves that it was very difficult for the common man to follow them. Achieving Brahman by renouncing worldly attachment and becoming a parivrajak or a sannyasi was only a plight for most of the people. Therefore the independent thinkers of religion reconsidered various questions of life and different perspectives of religion.
The last two stages of the ashram system which had been established in the Upanishad period, Vanaprastha and Sanyasa, became the most useful for this contemplation. Because of him, the spiritual and religious leadership of India passed from the hands of the rishis and brahmins to the hands of the Vanprasthi parivrajakas and sanyasis. Due to this many new religious differences started arising in the country.