How inconsistent are the teachings of the Upanishads in regard to cosmogonic and eschatological matters will be evident if one contrast the statements of the different tracts not only with those of other writings of the same sort, but even with other statements in the same Upanishads. Thus the Mundaka teaches first that Brahm[=a], the personal creator, made the world and explained brahma (1. 1. 1). It then defines brahma as the Imperishable, which, like a spider, sends out a web of being and draws it in again (ib. 6, 7). It states with all distinctness that the (neuter) brahma comes from The (masculine)
One who is all-wise, all-knowing (ib. 9). This heavenly Person is the imperishable ego; it is without form; higher than the imperishable (1. 2. 10 ff.; 2. 1. 2); greater than the great (3. 2. 8). Against this is then set (2. 2. 9) the great being brahma, without passions or parts, i. e., without intelligence such as was predicated of the [=a]tm[=a]; and (3. 1. 3) then follows the doctrine of the personal 'Lord, who is the maker, the Person, who has his birth in brahma' (purusho brahmayonis). That this Upanishad is pantheistic is plain from 3. 2. 6, where Ved[=a]nta and Yoga are named. According to this tract the wise go to brahma or to ego (3. 2. 9 and 1. 2. 11), while fools go to heaven and return again.
On the same plane stands the [=I]ç[=a], where [=a]tm[=a], ego, Spirit, is the True, the Lord, and is in the sun. Opposed to each other here are 'darkness' and 'immortality,' as fruit, respectively, of ignorance and wisdom.
In the K[=a]ush[=i]taki Upanishad, taken with the meaning put into it by the commentators, the wise man goes to a very different sort of brahma—one where he is met by nymphs, and rejoices in a kind of heaven. This brahma is of two sorts, absolute and conditioned; but it is ultimately defined as 'breath.' Whenever it is convenient, 'breath' is regarded by the commentators as ego, 'spirit'; but one can scarcely escape the conviction that in many passages 'breath' was meant by the speaker to be taken at its face value. It is the vital power. With this vital power (breath or spirit) one in dreamless sleep unites. Indra has nothing higher to say than that he is breath (spirit), conscious and immortal. Eventually the soul after death comes to Indra, or gains the bright heaven. But here too the doctrine of the dying out of the gods is known (as in T[=a]tt. 3. 10. 4). Cosmogonically all here springs from water (1. 4, 6, 7; 2. 1, 12; 3. 1, 2; 4. 20).
Most striking are the contradictions in the Brihad [=A]ranyaka: "In the beginning there was only nothing; this (world) was covered with death, that is hunger;[21] he desired," etc. (1. 2. 1). "In the beginning there was only ego ([=a]tm[=a])." [=A]tm[=a] articulated "I am," and (finding himself lonely and unhappy) divided himself into male and female,[22] whence arose men, etc. (1. 4. 1). Again: "In the beginning there was only brahma; this (neuter) knew [=a]tm[=a] … brahma was the one and only … it created" (1. 4. 10-11); followed immediately by "he created" (12). And after this, in 17, one is brought back to "in the beginning there was only [=a]tm[=a]; he desired 'let me have a wife.'"
In 2. 3. 1 ff. the explicitness of the differences in brahma makes the account of unusual value. It appears that there are two forms of brahma, one is mortal, with form; the other is immortal, without form. Whatever is other than air and the space between (heaven and earth) is mortal and with form. This is being, its essence is in the sun. On the other hand, the essence of the immortal is the person in the circle (of the sun). In man's body breath and ether are the immortal, the essence of which is the person in the eye. There is a visible and invisible brahma ([=a]tm[=a]); the real brahma is incomprehensible and is described only by negations (3. 4. 1; 9. 26). The highest is the Imperishable (neuter), but this sees, hears, and knows. It is in this that ether (as above) is woven (3. 8. 11). After death the wise man goes to the world of the gods (1. 5. 16); he becomes the [=a]tm[=a] of all beings, just like that deity (1. 5. 20); he becomes identical ('how can one know the knower?' vijñ[=a]tar) in 2. 4. 12-13; and according to 3. 2. 13, the doctrine of sams[=a]ra is extolled ("they talked of karma, extolled karma secretly"), as something too secret to be divulged easily, even to priests.
That different views are recognized is evident from Taitt. 2. 6: "If one knows brahma as asat he becomes only asat (non-existence); if he knows that 'brahma is' (i.e., a sad brahma), people know him as thence existing." Personal [=a]tm[=a] is here insisted on ("He wished 'may I be many'"); and from [=a]tm[=a], the conscious brahma, in highest heaven, came the ether (2. 1, 6). Yet, immediately afterwards: "In the beginning was the non-existent; thence arose the existent; and That made for himself an ego (spirit, conscious life, [=a]tm[=a]; tad [=a]tm[=a]nain svayam akuruta, 2. 7). In man brahma is the sun-brahma. Here too one finds the brahma[n.]a[h.] parimaras (3. 10. 4 = K[=a]ush[=i]t. 2. 12, d[=a]iva), or extinction of gods in brahma. But what that brahma is, except that it is bliss, and that man after death reaches 'the bliss-making [=a]tm[=a],' it is impossible to say (3. 6; 2. 8). Especially as the departed soul 'eats and sits down singing' in heaven (3. 10. 5).
The greatest discrepancies in eschatology occur perhaps in the [=A]itareya [=A]ranyaka. After death one either "gets brahma" (i. 3. 1. 2), "comes near to the immortal spirit" (1. 3. 8. 14), or goes to the "heavenly world." Knowledge here expressly conditions the hereafter; so much so that it is represented not (as above) that fools go to heaven and return, but that all, save the very highest, are to recognize a personal creator (Praj[=a]pati) in breath (=ego=brahma), and then they will "go to the heavenly world" (2. 3. 8. 5), "become the sun" (2. 1. 8. 14), or "go to gods" (2. 2. 4. 6). Moreover after the highest wisdom has been revealed, and the second class of men has been disposed of, the author still returns to the 'shining sky,' svarga, as the best promise (3). Sinners are born again (2. 1. 1. 5) on earth, although hell is mentioned (2. 3. 2. 5). The origin of world is water, as usual (2. 1. 8. 1). The highest teaching is that all was [=a]tm[=a], who sent forth worlds (lok[=a]n as[r.]jata), and formed the Person (as guardian of worlds), taking him from waters. Hence [=a]tm[=a], Praj[=a]pati (of the second-class thinkers), and brahma are the same. Knowledge is brahma (2. 4. 1. 1; 6. 1. 5-7).
In the Kena, where the best that can be said in regard to brahma is that he is tadvana, the one that 'likes this' (or, perhaps, is 'like this'), there is no absorption into a world-spirit. The wise 'become immortal'; 'by knowledge one gets immortality'; 'who knows this stands in heaven' (1. 2; 2. 4; 4. 9). The general results are about those formulated by Whitney in regard to the Katha: knowledge gives continuation of happiness in heaven; the punishment of the unworthy is to continue sams[=a]ra, the round of rebirths. Hell is not mentioned in the [=A]itareya Upanishad itself but in the [=A]ranyaka[23] (2. 3. 2. 5). That, however, a union with the universal [=a]tm[=a] (as well as heaven) is desired, would seem to be the case from several of the passages cited above, notably Brihad [=A]ran., i. 5. 20 (sa eva[.m]vit sarve[s.][=a]m bh[=u]t[=a]n[=a]m [=a]tm[=a] bhavati, Yath[=a] i[s.][=a] devat[=a]ivam sa); 'he that knows this becomes the [=a]tm[=a] of all creatures, as is that divinity so is he'; though this is doubtless the [=a]nandamaya [=a]tm[=a], or joy-making Spirit (T[=a]itt. 2. 8).
Again two forms of brahma are explained (M[=a]it. Up. 6. 15 ff.): There are two forms of brahma, time and not-time. That which was before the sun is not-time and has no parts. Time and parts begin with the sun. Time is the Father-god, the Spirit. Time makes and dissolves all in the Spirit. He knows the Veda who knows into what Time itself is dissolved. This manifest time is the ocean of creatures. But brahma exists before and after time.[24]