Immortality (Amritattva, Amritatv) is a major concern of the Vedic seers. In the early Upanishads the word amritattva appears a number of times, and it means overcoming death and decay. It indicates a permanent, eternal state of purity, free from misery, suffering and imperfection.
In the Ishavasya Upanishad (11, 14) it is said that by
knowing perfectly the opposites of knowledge and ignorance (vidya and avidya)
and the eternal and impermanent (asambhuti and vinasha), one achieves
immortality (vindate’mrtam).
Similarly, it is said in Kena Upanishad (I.2., II.5) that by
perfect vidya (knowledge) one become immortal after passing away from this
world of birth and death (pretyasmallokadamrita bhavanti).
In the Aitareya Upanishad (II.1.6., III.1.4), it is mentioned
that the sage Vamadeva became immortal after passing away from this world by
overcoming all desires.
Adi Shankaracharya, in his commentary on these verses, has
explained such a state of immortality as one in which there is perfect
understanding of the real nature of the self, such as
- It does not become old (ajara)
- It never perishes (amara)
- It is immortal (amrita)
- It is free from fear (abhaya)
- It is omniscient (sarvajna)
- It is unique (Apurva)
- It is ultimate (ananya)
- It is continuous (Anantara)
- It is exclusive (abahya)
- It is alone (ekamatra).
The idea of the permanent and everlasting is called nitya in
Sanskrit. The idea of immortality arose from two things, viz., the experience
in the daily life of the reality of impermanence, mortality, death and decay,
accompanied by the basic urge, the desire, for lasting happiness and enjoyment
of pleasure.
The idea of the permanent and everlasting is called nitya in
Sanskrit. The idea of immortality arose from two things, viz., the experience
in the daily life of the reality of impermanence, mortality, death and decay, accompanied
by the basic urge, the desire, for lasting happiness and enjoyment of pleasure.
In Taittirya Upanishad (I.6.2), the attainment of
immortality is described as a state of peace and fulfillment. That state is
said to be achieved by taking the self out at the time of death from the
opening at the top of the skull (murdha( (I.6.1). This fact is also explained
in the Kathopanishad (III.3.16).