1. Constructive Survey of Upanishadic Philosophy Ranade R.D

AN ENCYCLOPAEDIC HISTORY OF INDIAN PHILOSOPHY VOL. 2.

A CONSTRUCTIVE SURVEY OF UPANISHADIC PHILOSOPHY

BEING A SYSTEMATIC INTRODUCTION TO INDIAN METAPHYSICS

R. D. RANADE M. A.

ORIENTAL BOOK AGENCY, POONA.

1926

Rs.17,8

Printed by K. R. GONDHALEKAR, Jagaddhitechu Press, Shanwar Peth, Poona City,

AND

Published by Dr. N. G. SARDESAI, Manager, Oriental Book Agency, Poona, for the Academy of Philosophy and Religion.

PREFACE

SURVEY OF UPANISHADIC PHILOSOPHY

Survey of Upanishadic Philosophy

Survey of Upanishadic Philosophy

12 Survey of Upanishadic Philosophy

14 Survey of Upanishadic Philosophy

Survey of Upanishadic Philosophy

Survey of Upanishadic Philosophy

Preface

20 Survey of Upanishadic Philosophy

22 Survey of Upanishadic Philosophy

Preface

Table of Contents

Chapter I. The Background of Upanishadic Speculation

Chapter II. The Development of Upanishadic Cosmogony

Chapter III. Varieties of Psychological Reflection

Chapter IV. Roots of Later Philosophies

Chapter V. The Problem of Ultimate Reality in the Upanishads

Chapter VI. The Ethics of the Upanishads

Chapter VII. Intimations of Self-Realisation

General Index

Upanishad Index

Bibliographical Note

CHAPTER I

THE BACKGROUND OF UPANISHADIC SPECULATION

1. The Significance of the Study of the Upanishads..

2. The Upanishads and the Ṛigveda. . . . .

3. The Upanishads and the Atharvaveda. . . .

4. The Upanishads and the Brāhmaṇas. . . .

5. Meaning of Revelation. . . . . . .

6. The Upanishadic view of Revelation. . . .

7. Chronological arrangement of the Upanishads. . .

8. The Bṛihadāraṇyaka Upanishad. . . . .

9. The Chhāndogya Upanishad. . . . .

10. The Īśa and the Kena Upanishads. . . .

11. The Aitareya, the Taittirīya, and the Kaushītaki Upanishads. . . . . . .

12. The Kaṭha, the Muṇḍaka, and the Śvetāśvatara Upanishads.. . . . . .

13. The Praśna, the Maitri, and the Māṇḍūkya Upanishads:. .

14. The Methods of Upanishadic Philosophy :

( i ) The enigmatic method. . . . .

( ii ) The aphoristic method. . . .

(iii) The etymological method . . . .

(iv) The mythical method. . . . .

( v ) The analogical method. . . . .

(vi) The dialectic method. . . . .

(vii) The synthetic method. . . . .

(viii) The monologic method. . . . .

(ix) The ad hoc method. . . . .

( x ) The regressive method. . . . .

15. The Poetry of the Upanishads. . . . .

16. The Philosophers of the Upanishadic period. . .

17. Mystical, Moral, and other philosophers. . .

CONTENTS

18. Cosmological, and Psychological Philosophers.

19. Metaphysical Philosophers:

(i) Śāṇḍilya.

(ii) Dadhyañch.

(iii) Sanatkumāra...

(iv) Āruṇi...

(v) Yājñavalkya...

20. General social condition:

(i) Origin of Castes and Orders.

(ii) The position of Women.

(iii) The relation of Brahmins to Kshatriyas.

21. The Problems of Upanishadic Philosophy.

Sources I.

CHAPTER II

THE DEVELOPMENT OF UPANISHADIC COSMOGONY

1. Search after the Substratum.

2. Progress of the Chapter

I. Impersonalistic Theories of Cosmogony.

3. Water as the Substratum.

4. Air.

5. Fire.

6. Space.

7. Not-Being.

8. Not-Being, and the Egg of the Universe.

9. Being.

10. Prāṇa.

11. The Controversy between Prāṇa and the Organs of Sense

12. Prāṇa, a bio-psycho-metaphysical conception.

II. Personalistic Theories of Cosmogony.

13. The idea of a Creator, and the Creation of mythological and philosophical dualities...

14. The Ātman and the creation of the duality of sex.

26

Survey of Upanishadic Philosophy

15. Creation by Ātman through the Intermediary Person.

.. 94

16. Ātman and the theory of Emanation.

.. .. .. 97

17. The Personal-Impersonal theory of Creation in Mundaka.

99

18. The Theistic theory of Creation in Śvetāśvatara.

.. .. 100

19. The Theory of Independent Parallelism as an explanation of the analogies of Upanishadic and Greek philosophies.

.. .. .. 101

Sources II.

.. .. .. .. 105

CHAPTER III

VARIETIES OF PSYCHOLOGICAL REFLECTION

1. Empirical, Abnormal, and Rational Psychology.

.. 113

I. Empirical Psychology.

2. The relation of Mind to Alimentation.

.. .. .. 113

3. Attention involves suspension of breath.

.. .. .. 114

4. Analysis of fear.

.. .. .. .. 115

5. The claim of Will for primacy.

.. .. .. 116

6. The claim of Intellect for primacy.

.. .. .. 117

7. Classification of mental states.

.. .. .. 118

8. Intellectualistic Psychology and Idealistic Metaphysics.

119

II. Abnormal Psychology.

9. The problem of Death in Chhāndogya.

.. .. .. 120

10. The problem of Death in Kaṭha.

.. .. .. 121

11. The problem of Sleep: the Fatigue and Purity theories.

122

12. The problem of Sleep: the Prāna and Brahman theories.

124

13. The Dream Problem.

.. .. .. .. 126

14. Early Psychical Research.

.. .. .. .. 127

15. The Power of Thought.

.. .. .. .. 128

III. Rational Psychology.

16. No psychology ohne Seele

.. .. .. 129

17. The question of the seat of the soul.

.. .. .. 130

18. The heart and the brain as seats.

.. .. .. 131

19. The relation of the body and the soul.

.. .. .. 133

20. The history of the spatial extension of the soul.

21. The soul, both infinitely large and infinitely small.

22. Analysis of the states of consciousness.

23. The microcosm and the macrocosm.

24. The " sheaths " of the soul.

25. Limitations of a modern interpretation.

26. The problem of sheaths, at bottom the problem of substance.

27. The idea of Transmigration, an Āryan Idea.

28. Transmigration in the Rigveda: the Xth Maṇḍala.

29. Transmigration in the Rigveda: the 1st Maṇḍala.

30. The ethno-psychological development of the idea of Transmigration.

31. Transmigration in the Upanishads : the Kaṭhopanishad.

32. Transmigration in the Upanishads : the Bṛhadāraṇyaka Upanishad.

33. The destiny of the evil soul.

34. Eschatology in the Bṛhadāraṇyaka.

35. Eschatology in the Chhāndogya: the two Paths.

36. The moral backbone of Upanishadic eschatology.

37. Upanishadic and Platonic eschatology

38. Variation in the conception of the Path of the Gods.

39. Idea of Immortal Life.

Sources III.

CHAPTER IV

ROOTS OF LATER PHILOSOPHIES

1. Introductory.

2. The Upanishads and Buddhism.

3. Sāṃkhya in the Chhāndogya, Kaṭha, and Praśna Upanishads.

4. Sāṃkhya in the Svetāśvatara Upanishad.

5. The Upanishads and Yoga.

6. The Upanishads and Nyāya-Vaiśeshika.

7. The Upanishads and Mīmāṃsā.

28 Survey of Upanishadic Philosophy

8. The Upanishads and Śaivism.

9. Phraseological and Ideological identities between the Upanishads and the Bhagavadgītā.

10. Development of the Bhagavadgītā over the Upanishads.

11. The Aśvattha in the Upanishads and the Bhagavadgītā.

12. The Krishṇa of the Chhāndogya and the Krishṇa of the Bhagavadgītā.

13. The Upanishads and the Schools of the Vedānta.

14. Madhvaism in the Upanishads.

15. The Triune Absolute of Rāmānuja.

16. God, the Soul of Nature.

17. God, the Soul of Souls.

18. Rāmānuja's Doctrine of Immortality.

19. The fundamental propositions of Śaṅkara's Philosophy.

20. The Absolute, the only Reality.

21. The negative-positive characterisation of the Absolute.

22. Śaṅkara's Doctrines of Identity, Creation, and Immortality.

23. Three theories about the origin of the Doctrine of Māyā.

24. The Doctrine of Māyā in the Upanishads.

25. Vicissitudes in the historical development of the Doctrine of Māyā.

Sources IV.

CHAPTER V

PROBLEM OF ULTIMATE REALITY IN THE UPANISHADS

1. The Supreme Philosophical Problem.

2. The three Approaches to the Problem in the history of thought: cosmological, theological, psychological.

I. The Cosmological Approach.

3. Regress from the cosmological to the physiological categories.

4. Regress from the cosmological and physiological to the psychological categories.

The cosmological argument for the existence of God : God is all-powerful.

God is supreme resplendence.

God is the subtle essence underlying phenomenal existence..

The physico-theological argument..

II.

The Theological Approach.

Regress from polytheism to monotheism..

The theistic conception of God and His identification with the Self.

The immanence-transcendence of God.

III.

The Psychological Approach.

The conception of the Self reached by an analysis of the various physiological and psychological categories.

The states of consciousness: waking consciousness, dream-consciousness, sleep-consciousness, Self-consciousness..

The ontological argument* for the existence of the Self.

IV.

The Significance of Self-conciousness.

Self-consciousness: its epistemological and metaphysical significance contrasted with the mystical.

The Epistemology of Self-consciousness.

(i)

The Self is unknowable in his essential nature.

(ii)

The Self is unknowable because he is the eternal subject of knowledge.

(iii)

The Self can still know himself ; hence Self-consciousness is not only possible, but is alone real.

The Metaphysics of Self-sonsciousness.

The Ladder of Spiritual Experience.

Sources V.

CHAPTER VI

THE ETHICS OF THE UPANISHADS

Metaphysics, Morality, and Mysticism.

Progress of the Chapter.

30 SURVEY OF UPANISHADIC PHILOSOPHY

I. Theories of the Moral Standard.

3. Heteronomy. .. .. .. .. .. .. 289

4. Theonomy. .. .. .. .. .. .. .. 290

5. Autonomy. .. .. .. .. .. .. .. 291

II. Theories of the Moral Ideal.

6. Anti-Hedonism. .. .. .. .. .. .. 292

7. Pessimism. .. .. .. .. .. .. .. 294

8. Asceticism, Satyāgraha, and Quietism. .. .. 295

9. Spiritual Activism. .. .. .. .. .. 296

10. Phenomenal Activism. .. .. .. .. .. 297

11. Eudæmonism. .. .. .. .. .. .. .. 299

12. Beatificism. .. .. .. .. .. .. .. 300

13. Self-realisation. .. .. .. .. .. .. 301

14. The Ethical and Mystical sides of Self-realisation. .. 304

15. Supermoralism. .. .. .. .. .. .. 306

III. Practical Ethics.

16. Virtues in the Brhadāraṇyaka. .. .. .. 307

17. Virtues and Vices in the Chhāndogya. .. .. 308

18. The hortatory precepts in the Taittirīya. .. .. 309

19. Truth, the Supreme Virtue. .. .. .. .. 311

20. Freedom of the Will. .. .. .. .. .. 313

21. The Ideal of the Sage. .. .. .. .. .. 315

Sources VI. .. .. .. .. .. .. .. 317

CHAPTER VII

INTIMATIONS OF SELF-REALISATION

1. Philosophy is to Mysticism as Knowledge is to Being. .. 325

2. The Lower Knowledge and the Higher Knowledge. .. 326

3. Qualifications for Self-realisation. .. .. .. 328

4. Necessity of initiation by a Spiritual Teacher. .. .. 329

5. The parable of the blind-folded man. .. .. .. 331

6. Precautions to be observed in imparting spiritual wisdom. 332

7. Meditation by means of Om, the way to realisation. .. 333

8. The Māṇḍūkyan exaltation of Om

9. Practice of Yoga.

10. Yoga doctrine in Śvetāśvatara.

11. The Faculty of God-realisation.

12. The thorough immanence of God.

13. Types of mystical experience.

14. The acme of mystic realisation.

15. Reconciliation of contradictions in the Ātman.

16. Effects of realisation on the mystic.

17. Raptures of mystic ecstasy.

Sources VII.

CHAPTER I

THE BACKGROUND OF UPANISHADIC SPECULATION.

In the History of Indian Thought, every revival of the study of the Upanishads has synchronised with a great religious movement. When, about two thousand four hundred years ago, the author of the Bhagavadgītā tried for the first time to synthesise the truths of Upanishadic philosophy in that immortal Celestial Poem, it was evidently with the desire of giving a new impulse to religious thought and thus laying the foundations of a truly mystical religion which should prove the guiding light of all mystical activities for ages to come. Then, about twelve hundred years later, when for a second time the architectonic builders of Vedāntic philosophy came to construct their Systems of Reality out of the material placed at their disposal by the Upanishadic Seers, there was again witnessed a phenomenon of a new religious revival, this time the religious revival taking the shape more of an intellectual than of a purely mystical religion. In the twentieth century to-day, after the lapse of another twelve hundred years, under the impact of Western civilisation and Western culture, supported by the infinite progress of modern science and an all-round study of the philosophies and religions of the world, we in India, who are the inheritors of a great spiritual past that has been left to us by our Upanishadic ancestors.

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CHAPTER I : THE BACKGROUND

12 Survey of Upanishadic Philosophy [ § 6

what could not be otherwise known " (S. 5. b). Finally,

we have in the Bṛihadāraṇyaka a strange view of

the genesis of Revelation, when we are told that the

Rigveda, the Yajurveda and the Sāmaveda were all

of them produced by the God of Death, who

coupled himself with a wife of his own creation,

namely Speech, produced the above-mentioned Vedas

along with all men and cattle from his union (S. 6)—a

view which is quixotic enough for philosophical pur-

poses, unless we understand it as having an anthropo-

logic value, and as being the remnant of an old

mythological way of thought which is to be found in

plenty in most Brāhmaṇical as well as in some Upani-

shad literature. On the whole, it may not be untrue

to say that the Upanishads are regarded by the Upa-

nishads themselves as being the work of the inspira-

tional activity of God in the human mind.

7. Having cleared the Upanishadic view of reve-

Chronological ar- lation, let us try to arrange in a

rangement of the Upa- chronological order the Upani-

nishads. shads which are going to be the

subject-matter of the present Volume. It must be

remembered at the outset that we must make a clear

division between the Old Upanishads and the New

Upanishads, the Old batch comprising the Thirteen

Upanishads to be enumerated presently, while the

New Upanishads contain such of the remaining Upa-

nishads as can be proved to be authentic by higher

literary criticism. The four Upanishads which Dr.

Schrader has discovered recently, namely, the Bāsh-

kala, the Chhāgaleya, the Ārsheya and the Śaunaka

will not concern us in the present Volume, because

their authenticity has not yet been universally ac-

cepted. The Mahāṇārāyaṇopanishad has also been

recently proved to be obviously of a later date, and

hence it cannot be included in our Older batch of

18 Survey of Upanishadic Philosophy

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46 Survey of Upanishadic Philosophy [§ 17

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§ 18] Chapter I : The Background

49

Sixteen Parts. The philosophy of Pippalāda emerges

in the answers that he gives to these seers. Pippalāda is a great psycho-metaphysician of antiquity, advocating the doctrine of Rayi and Prāṇa, which is equivalent to the Aristotelian doctrine of Matter and Form, as well as the doctrines of the supremacy of the vital breath above the senses and the primary emergence of the vital breath from the Ātman. He regards the state of dream as one in which the mind of man has free play, bodying forth the forms of things inexperienced as well as experienced, and the state of deep sleep as one in which the light of the man is overpowered by the light of the Self. Pippalāda also teaches that by meditation on Om till the time of death, one goes to the celestial regions where one learns from Hiraṇyagarbha to see the all-pervading Person, while in regard to the doctrine of the Person with Sixteen Parts, he prepares the way for the later Sāṁkhya and Vedāntic doctrine of the Liṅga-śarīra. Bhujyu and Uddālaka, who are mentioned in the Bṛhadāraṇyaka are both of them interested in psychical research. The curious personality of Vāmadeva which appears for the first time in Rigveda IV. 26, 27, is introduced again in the Bṛhadāraṇyaka I. 4. 10, where he declares himself as having been Manu and the Sun in a previous birth, as well as in the Aitareya II. 4, where the philosophy of “Three Births” is declared to have been in consonance with his teaching. This sage, who seems to have been intensely interested in the question of rebirth, declares that “while yet in embryo he tried to know all the births of the gods. A hundred iron citadels tried to hold him ; but a hawk that he was, with swiftness he came down to the earth. In embryo indeed did Vāmadeva speak in this manner.”

Vāmadeva seems to have held that there were three births of man : the first birth of a man occurs when

7

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CHAPTER I : THE BACKGROUND

छायातपौ

ब्रह्मविदो

वदन्ति

पंचाग्नयो

ये

च

त्रिणाचिकेताः

॥

क.

I.

द्रा

सुपर्णो

सयुजा

सखाया

समनं

वृक्षं

परिषस्वजाते

।

तयोर-

न्यः

पिप्पलं

स्वाद्वत्ति

अनश्नन्नन्यो

अभिचाकशीति

॥

मुं.

III.

अजामेकां

लोहितशुक्ककृष्णां

बह्वीः

प्रजा

सृजमानां

सरूपाः

।

अजो

ह्येको

जुषमाणो

अनुशेते

जहात्येनां

भुक्तभोगां

अजोऽन्यः

॥

श्वे.

IV.

8

पृथिव्यंतरिक्षं

द्यौर्दिशोऽदधाद्वांतरदिशाः

।

अध्वर्वायुरादित्यरदित्यवश्वंद्रमा

नक्षत्राणि

।

आप

ओषधयो

वनस्पतय

आकाश

आत्मा

।

इत्य-

स्थिमूतम्

अथाद्ध्यातमम्

।

प्राणो

व्यानोऽपान

उदानः

समानः

।

चक्षुः

श्रोत्रं

मनो

वाक्

त्वक्

।

चर्म

मांसं

स्नावास्थिधमज्जा

।

पतद्रधिविधाय

ऋषिरवोचतत्

।

पांचं

वा

इदं

सर्व

पांचेनैव

पांचं

स्पृणोतीति

।

तै.

I.

स

वै

पांचको

यज्ञः

।

पांक;

पशुः;

पांचः;

पुरुषः

।

पांचतमिदं

सर्वे

यदिदं

किंच

।

बृ.

I.

9

(a)

तमेकनेमिं

त्रिभृतं

शोडशान्तं

शतार्धारं

विंशतिप्रत्यराभिः

।

अष्टके:

षड्भिरिविश्वरूपैकपादशां

त्रिमार्गभेदं

द्विनिमिच्चैकमोहम्

॥

श्वे.

I.

(b)

पंचस्वोंतंबु

पंचयोनियुगपवक्त्रां

पंचप्राणोर्मिं

पंचबुद्यादिसूलाम्

।

पंचावत्तीं

पंचदुःखौघवेगा

पंचाशद्वंद्वेदां

पंचपर्वामधीः

॥

श्वे.

I.

10

(a)

उद्वालको

हाराणि

।

श्वेतकेतुं

पुत्रमुवाच

स्वधान्तं

मे

सोम्य

विजानीहि

।

यज्ञातस्तपुष्ठ

स्वपिति

नाम

सता

सोम्य

तद

तथा

संप्रज्ञो

भवति

तस्मादेनं

स्वपितीत्याचचते

।

...

अशनायापिपासे

मे

स्लोस्या

विजानीहीहि

।

यज्ञातस्तपुर्षोऽदर्शिषति

नाम

अप

वच

तदश्रातं

नयन्ते

।

...

यज्ञातस्तपुष्ठ

पिपासति

नाम

तेजः

पच

तत्पीडं

नयते

।

छां.

VI.

1-3,

(b)

स

वा

अयं

पुरुषः

सर्वासु

पृथु

पुरुदिशयो

नैनेन

किंचनानावृतं

नैनन

किंचनानादृतं

।

बृ.

II.

(c)

अकारः

प्रथमा

मात्रा

आप्तेरादिमत्वाद्वा

।

...

उकारो

द्वितीया

मात्रा

उत्कर्षादुभयत्वाद्वा

।

...

मकारस्तृतीया

मात्रा

मितेरपीतेर्वा

तेरपी-

तेशी

।

मा.

9-11.

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CHAPTER II

THE DEVELOPMENT OF UPANISHADIC COSMOGONY

When Sir Henry Maine said that except the Search after the blind forces of nature nothing moves in this world which is not Substratum.

Greek in its origin, he should have at least excluded from the scope of his assertion the Upanishadic philosophy, and more particularly, the Upanishadic cosmogony. The hey-day of Upanishadic philosophy was that great millenium before ever the earliest Greek philosophers, Thales and Anaximander, began to speculate, and as in Greek philosophy, so in Upanishadic philosophy, the primary impulse to thought came from cosmologic, and more particularly from cosmogonic, speculation. The starry heavens above, the regularities of the moving seasons, the roaring of wind in the firmament, the conflagrations of the all-powerful fire, the periodical inundations of waters, in general, the settled recurrence of all happenings in nature, must have filled the natural inquirer with an impulse to find out the real meaning of all these phenomena; and it is no wonder that as in Greek philosophy, so in Upanishadic philosophy, the primary search was after the δoνs of things. What is that which abides in the midst of changes? What is that, which as the Upanishad puts it, may be called the “ Tajjalān ”? What is that, from which all things spring, into which they are resolved, and in which they live and have their being? (S. I. a)? From the Taittirīyopanishad we learn that “that alone might be regarded as the Ultimate

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Cosmogony

78 Survey of Upanishadic Philosophy [§4

4. After water comes air. Raikva, who holds the theory of air as the final " ab-

sorbent " of things, and therefore probably as the origin of them, has an interesting story

connected with him. Once upon a time, we are told,

king Jānaśruti was wandering in a forest when he happened to overhear the conversation between two

swans. One of these swans said to the other, just as all the lower throws of dice merge in the highest

throw, that is, pass to the winner, similarly all the good things that people do in the world pass to the sage

Raikva, the philosopher with the car. Now Jānaśruti was so astonished at the conversation, that he at

once sent his attendant to inquire and return to him with the knowledge as to where this sage Raikva

dwelt. The attendant, after having visited different places, found out Raikva who was scratching his itch

beneath a car, and then returned to his master to tell him that he had found out Raikva. King

Jānaśruti went to Raikva with a number of cows, a gold necklace and a chariot drawn by a she-mule,

and prayed to the Sage to teach him what god he worshipped. The sage Raikva replied that he

had no business with the cows, the necklace and the chariot of the Śūdra king, and advised him to return.

King Jānaśruti returned, but went back again to the Sage with the cows, the golden necklace, the chariot,

as well as his beautiful daughter ; whereupon, the sage Raikva seemed to be satisfied, and having lifted the

beautiful daughter's face towards himself, said, "Verily, O Śūdra, you are making me speak on account of this

face," and then he imparted to the king the knowledge which he possessed, namely that he believed that the

Air was the final absorbent of all things. " When fire is extinguished it goes to the air, when the sun

sets it goes to the air, when the moon sets it goes to

Cosmogony

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Atman and the theory of Emanation.

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17. The Mundakopanishad offers a connecting link

The Personal-Impersonal theory of creation

between such an emanatory theory

of creation and a theistic theory

in Mundaka.

as in the Śvetāśvatara which we

shall presently discuss by suggesting a personal-impersonal theory of the origin of the universe and telling us that "at the beginning of creation, there existed a heavenly Formless Person who was unborn, without a mind, lustrous, and super-immutable.

From him were born life, mind, senses, space, air, light, water, and earth, which last is the basis of the universe.

From him also were born gods of various descriptions, angels, men, beasts, and birds.

From him were born rice and barley, penance and faith, truth, celibacy, and religious law

He was likewise the source of all the oceans and mountains, the rivers which run to and fro, the herbs and trees, and the essence which runs through them, by which verily the inner Soul holds them all together" (S. 19).

In this way were all earthly and celestial existences, all organic and inorganic nature, all moral and psychological qualities born from the primeval Person, who is yet described as formless and beyond even what we call the immutable.

Even this account of the origin of the universe from the primeval Person is not entirely untainted by mythological considerations ; but it stands much higher than any of the afore-discussed theories, and approaches the truly theistic theory of creation which accounts for the creation of all sorts of existences by the primeval Person.

The truly theistic tinge, however, is yet lacking, because the passage from the Mundakopanishad which we are discussing describes the Person as impersonal and speaks of emanation (Syandante) or generation (Jāyate) instead of creation proper,

100 Survey of Upanishadic Philosophy [§18

18. This entirely personal setting for the supreme

The Theistic theory Godhead is to be found in the of Creation in Svetas-vatara. Śvetāśvataropanishad. It is true that the Śvetāsvataropanishad was written in the interest of a Śaivite theory of theism ; but if we just divest our minds of this sectarian aspect and equate the god Śiva of the Śvetāśvataropanishad with the supreme Godhead, which has, in fact, been done in many places by the Śvetāśvataropanishad itself, we may see how the Śvetāśvataropanishad tries philosophically to account for the creation of the world by the Godhead by the method of construction through criticism of the various extant opinions on the subject of the origin of the world. The passage from the Śvetāśvataropanishad I. 2

makes a classical enumeration of the various opinions held at the time of the Upanishad on the subject of the origin of the world. " Some people say ", says the Upanishad, " that it is Time, others Nature, others Necessity, others Chance, others the Elements, others yet the Person, still others the Combination of these, and yet a few others the Ātman, which is the cause of all things whatsoever " (S. 20. a). The Śvetāśvataropanishad in the course of its chapters criticises all these theories and puts forth a constructive programme of Śaivite theism in explanation of the origin of the universe. We cannot say, says the Śvetāśvataropanishad, that Time is the origin of all things, for, is not God, it asks, the very Time of Time, or as another Upanishad puts it, Death to the very God of Death ? (S. 20. b). We cannot try to explain the origin of the world from Nature, says the Śvetāśvataropanishad ; for is not Nature itself brought to maturity by the presence of God inside it ? (S. 20. c). Nor can we say that Necessity and Chance are the origin of things : they are either too fatalistic or too unphilosophical ways for the explanation of creation. The Ele-

102 Survey of Upanishadic Philosophy [§ 19

however, the similarities have been pointed out, they

have not yet been explained. The problem of the rela-

tion of Greek and Indian cosmogonies, and in general,

of Greek and Indian philosophies, is a very interesting

problem, and it may just be worth our while to at-

tempt a brief solution of it. The problem of the rela-

tion of the two philosophies is only a branch of the

general Græco-Indian problem of the relation of the

two cultures. In an analysis of the two cultures in

the various departments, we may say that there are

three theories which can be advanced to explain

their extraordinary similarities. (1) The Theory of

Borrowal either by Greece from India or by India

from Greece could find historical justification only after

the date of Alexander. Just as Greece left a mark

upon Indian progress in the departments of sculpture

and numismatics after Alexander's invasion, similarly,

India left a deep impression upon the Platonists of

Alexandria as seen especially in the all-to Yogic

ecstasy of the Neo-Platonists, and their borrowal

of the three qualities πνευματικοί, ψυχικοί, ὑλικοί from

Sāṁkhya philosophy. But the far more important

question in the general Græco-Indian problem is how

the two cultures were related before the invasion of

Alexander. Diogenes, the biographer of Greek phi-

losophers, and Jamblichus, the Neo-platonist, narrate

to us stories of the visit to Brahmins of early Greek

philosophers, among them philosophers like Thales

and Pythagoras. But this fact has yet to be

historically proved. The absence of a single reference

in Plato to Indian philosophy forbids the truth of

such a statement. (2) Thus, in order to explain the

many analogies of Comparative Mythology and Com-

parative Philology, we have to take recourse to a

second theory, namely the Theory of Common Origin.

The story for example of the Universal Being as an

Cosmogony

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3

4

5

6

7

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110 Survey of Upanishadic Philosophy

रात्रो वै प्रजापतिः तस्य अहरेव प्राणो रात्रिरेव रयि:।

प्र. I. 3-13

(b) सोऽकामयत बहु स्यां प्रजायेयेति । स तपोडतप्यत । स तपस्तप्वा इदं सर्चे असृजत यदिदं किंच । तत्सृष्टा तदेवानुप्राविशत् । तदनुप्रविश्य सच् च त्यच्चाभवत् । तिरश्चैवानिलयन् च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । सत् चानृतं च ।

तै. II. 6.

16 आत्मैवेदमग्र आसीत् पुरुषविध:..... । सोऽहमस्मीति अग्रे व्याहरत् । ततोऽहन्नामाभवत् । तस्माद्येतर्ह्याहंमित्येकाग्र उक्त्वा अथ अन्यन्नाम प्रब्रूते.... । सोड विभेत् । तस्मादेकाकी विभेति । स हायमोचांचक्रे यन्मदन्य-ज्ञासित कस्मानु विभेमीति तत् एच अस्य भयं वीयाय.... । द्वितीयाद्रै भयं भवति । स वै नैच रेमे तस्मादेकाकी न रमते । स द्वितीयमैच्छत... । स इममेवात्मानं द्वेधापातयत्त्; पति: पत्नी चाभवताम्.... । स हेयमोक्षांचक्रे कथं नु मात्पन च जनयित्वा संभवति, हन्त तिरो-डान्ति सा गौरभवत् ,ृषभ इतरस्तां समेचाभवत्.... । वृषभ इतरासवत् अभ्वकृष इतरो । गर्दभी इतरा गर्दभ इतरस्तां समेचाभवत्....। अजायन्त एवमेव यदिदं किंच मिथुनमापीपीलिकाभ्य:, तत्सर्वमसृजत ।

बृ. I. 4. 1-4.

17 आत्मा वा इदमेक एवाग्र आसीत् । नान्यत्किंचन मिषत् । स ईक्षत लोकान्नु सृजा इति । स इमांल्लोकानसृजत अंभो, मरीची:, मरिं, आप:.... । स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति । सोऽद्भ्य एव पुरुषं समुद्धत्यामुर्छयत् तमभ्यतपत्तस्यभितप्तस्याभितप्तस्य मुखं निरभिद्यत यथांङं द्वाग्वाचौ नासिके निरभिद्येतां नासिकाभ्यां प्राण: प्राणाद्वायुरुक्राणि निरभिद्येतामक्षिभ्यां चक्षुश्चक्षुष आदित्य: कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्रादिशास्त्वड् निरसृजत त्वचो हि लोमनि लोमभ्य ओषधिवनस्पतयो, हृदयं निरसृजत हृदयान्मनो मनसश्चंद्रमा, नाभिं निरभिद्यत नाभ्या अपानोदानानमृत्यु:, शिश्ने निरभिद्यत शिश्नाद रेत: रेतस आप:।

तें ( आत्मानं )

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CHAPTER III

VARIETIES OF PSYCHOLOGICAL REFLECTION

If we were to consider the date at which the Upanishadic seers lived in India, we would be surprised to find that they could have to their credit such an amount of psychological reflection.

Empirical, Abnormal and Rational Psychology.

The Upanishadic seers were foremost in their age in philosophical reflection in general, and psychological reflection in particular.

The three departments of their speculation in the field of Psychology may be classified as the Empirical, the Abnormal, and the Rational;

and even though their Empirical Psychology was less developed than the Abnormal, and the Abnormal less than the Rational, we would have to take account of their speculation in all these fields before we could adjudge the value of their psychological reflection as a whole.

I-EMPIRICAL PSYCHOLOGY

We must, however, bear in mind that Empirical Psychology is a science of recent growth, and thus we must not expect to find a full-fledged empirical investigation of mental science in the days of the Upanishads.

The relation of Mind to Alimentation.

We must, on the contrary, be content with what little information is supplied to us under that head in the various Upanishads.

The Upanishadic philosophers believed that the mind for its formation was dependent upon alimentation.

The mind was supposed to be manufactured out of the food that we take (S. I. a).

"The food that we eat",

15

116 Survey of Upanishadic Philosophy

5. Another very important point in connection with the psychology of the Upanishads is the conflict manifested in the Chhāndogya Upanishad beween the respective claims for primacy of the Will or the Intellect. Here we have in brief the indication of a future quarrel between Voluntarism and Intellectualism.

The following passage most eloquently describes the stress which the seer first lays on Will as the primary reality: "All these therefore......centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth, rain falls; through the will of rain, food wills; through the will of food, the vital airs will; through the will of the vital airs, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifces, the world wills; through the will of the world, every thing wills. This is Will. Meditate on Will. He who meditates on Will as Brahman......he is, as it were, lord and master as far as Will reaches--he who meditates on Will as Brahman" (S. 5).

The seer of this Upanishad is evidently imbued with the all-pervading power of Will. It seems that this passage among others must have influenced the philosophy of that admirer of the Upanishads, Schopenhauer, who laid so much stress on Will as the Ding-an-sich. We may compare the following passage from The World as Will and Idea (Book I). "If we observe the strong and unceasing impulse with which the waters hurry to the ocean, the persistency with which the magnet turns ever to the north pole, the readi-

120 Survey of Upanishadic Philosophy [ § 8

or that of any other created spirit, they must either

have no existence at all, or else subsist in the mind

of some Eternal Spirit :-it being perfectly unintelli-

gible and involving all the absurdity of abstrac-

tion to attribute to any single part of them

an existence independent of a Spirit". Of like

import is the passage from the Maitri Upanishad

which tells us that it is the inner self which

governs "external" existence, that, in short, the in-

ner Prāṇa is the source of the existence of the Sun—

a knowledge, which, the passage says, is given only

to a few (S. 8. b).

II—ABNORMAL PSYCHOLOGY

9. We now pass on to consider the aspects

The problem of death developed in the Upanishads.

becomes of a man's soul after the death of the

body recurs time after time in the Upanishads. Not

content with a discussion of man's life here below,

the seers of the Upanishads make the eschatological

question assume quite an extraordinary importance.

The question is very often asked—what must be

considered the root of human life? "The tree, if hewn

down, springs anew from the previous root ; what

must be the root of a man's life in order that it

may spring up again, even though hewn down

by (the great cutter) Death " (S. 9. a). It is sup-

posed, moreover, that eschatological knowledge is

the highest kind of knowledge. Let nobody

call himself wise unless he knows what becomes

of a man after death. It was thus that the

Sage Jaivali accosted Śvetaketu, the son of Āruṇi,

and proved to him that even though he reckoned

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138 Survey of Upanishadic Philosophy [§ 21

the idea of the soul as not being restricted to any part of the body, but being verily infinite and occupying all space. The Munḍaka Upanishad speaks of the " eternal, all-pervading, omnipresent, subtle, and imperishable Soul who is the origin of all beings, and whom the wise alone can perceive, " and the Kaṭha Upanishad lends its support to this statement by saying that " the wise man ceases to grieve when he has known this great all-pervading Soul " (S. 17. d). The Maitri Upanishad, not being able to choose between the rival theories about the size of the soul, offers an easy eclecticism by combining all of them together in a promiscuous statement. It tells us that a man " reaches the supreme state by meditating on the soul, who is smaller than an atom, or else of the size of the thumb, or of a span, or of the whole body " (S. 17. e). In this promiscuous statement it is difficult to make out which theory this Upanishad advocates. An alternative interpretation of the passage can also be offered, as it has been offered by Cowell and Max Müller, following the commentator Rāmatīrtha, but to say as Rāmatīrtha says that the soul is " of the size of a thumb in the span-sized heart in the body " does not lessen difficulties. That the Upanishadic philosophers felt the necessity of reconciling such contrary statements as that the soul is only of the size of a grain of rice or barley, and that it is all-pervading and omnipresent, may be seen from a passage in the Kaṭha Upanishad which asks us to believe the contradiction that " the soul of the living being is subtler than the subtle, and yet greater than the great, and is placed in the cavity of the heart, " -a statement which, with equal seeming contradiction, is corroborated by the philosopher of the Chhāndogya Upanishad who says : " My soul in the heart is smaller than a grain of rice or barley, or a mustard or a canary seed ; and yet my

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144 Survey of Upanishadic Philosophy [§ 25

criminate in thought (viveka),x he says the five differ-

ent kośas, and to find our true Self beyond the ψυχὴ or vital principle, beyond the

mind and intellect, and beyond even our beatific

consciousness. He wavers,2 however, in deciding as

to whether we should identify the Brahman with

beatific consciousness, or whether we should even

penetrate beyond it to find the Brahman ; but in any

case, he insists that the kośas or sheaths have no real

existence, and that a theory which is built upon the

conception of the sheaths is a theory which is “ built

upon ignorance.”

26. That the words “ anna, prāṇa, manas, vijñāna,

and ānanda ” are not to be under-

The problem of Sheaths, at bottom the stood as meaning veritable sheaths

problem of Substance. may be seen by reference to a

celebrated passage in the third chapter of the same

Taittirīya Upanishad, where the author is discussing

what should be regarded as the φύσις of things ; and

he rules out of order the theories that “ matter,” “ life,”

“ mind,” or “ intellect ” could be regarded as the prin-

ciple of things, and comes to the conclusion that

“ intuitive bliss ” alone deserves to be regarded as the

source of reality. The seer of that Upanishad makes

Bhrigu approach his father Varuna, and ask him about

the nature of ultimate reality. The father directs

x अन्नप्राणमनोमयविज्ञानानंदपंचकोशानाम् ।

एतैकांतरभाजां भजति विवेकात्प्रकाशयतात्मा ॥ स्वात्मनिरूपणम्

2 Contrast his C. on Taittirīya III. 6 एवं तपसा विशुद्धात्मा (अन्न)

प्राणादिशु साकल्येन ब्रह्मलक्षणमपदर्शयन् शने: शनैरंतरानुपविष्य अन्तरतम-

मानंदं ब्रह्म विज्ञातवां, तपसेव साधनेन भृगुः with C. on Taittirīya

II. 2 अन्नमयादिम्य आनन्दमयांतेभ्य आत्मभ्योडभ्यतरतमे ब्रह्मा विद्यया

प्रत्यगास्तित्वेन निर्दर्शयिषुः शास्त्रमविद्याकृतं पंचकोशोपनयनैन अनेक-

तुपकोद्रववितुषीकरणेनैव तदनंतरंगततद्वुलान् प्रस्तौति ।

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152 Survey of Upanishadic Philosophy [§29

from the way in which verse 31 follows immediately

on verse 30 which mentions the “ breathing, speedful,

moving life-principle ”; moreover, the frequentative

(varīvarti) tells us the frequency of the soul’s return to

this world. It was with this idea uppermost in his

mind that the poet talks, in Herakleitean fashion, of

those who come hither as those who are moving away,

and those who are moving back as already returning

hither,1 as Herakleitos should talk of the gods being

mortals and the men immortals.

30. We have been obliged to make this long sur-

The ethno-psycho- vey of the Vedic idea of life after

logical development of the idea of Transmigra- tion.

death only in order to prove that

the three chief moments in the

idea of Transmigration, namely the passage of the soul

from the body, its habitation in other forms of exis-

tence like the plants or the waters, and even its re-

turn to the human form, are all implicitly found even

so far back as the times of the Ṛigveda; and when

these are coupled with the incipient idea of the quality

of action (dharma) which determines a future exis-

tence, we see that there is no reason why we should

persist in saying that the idea of Transmigration is an

un-Aryan idea, that the Indians borrowed it from the

non-Aryan aborigines of India, and that in some in-

explicable way the idea found entrance in other

countries and cults beyond India. On the principles

of ethnic psychology, almost every nation contains

within it the possibility of arriving at the idea of

Transmigration from within its own proper psychologi-

cal development ; and there is no more reason why

we should say that Greece borrowed the idea of Trans-

migration from India than we might say that Egypt

1 येडवार्चरताँ ड पराच आादुर्ंये पराच्चरताँ ड अर्वाच आङ्: ॥ ३५.

I. 164. 19.

154 Survey of Upanishadic Philosophy [§ 31

riddle-hymn of the Rigveda. In the Upanishads, on the other hand, the idea has been most explicitly advanced. When the father of Nachiketas told him that he had made him over to the God of Death, Nachiketas replied by saying that it was no uncommon fate that was befalling him : “ I indeed go at the head of many to the other world ; but I also go in the midst of many. What is the God of Death going to do to me ? Look back at our predecessors (who have already gone) ; look also at those who have succeeded them. Man ripens like corn, and like corn he is born again” (S. 2I. a). Nachiketas is anticipating the gospel, and saying more than the gospel of St. John : “ Except a corn of wheat fall into the ground and die, it abideth alone ; but if it die, it bringeth forth much fruit.” The gospel never says that the corn of wheat is reborn ; but Nachiketas says that just as a corn of grain ripens and perishes and is born again, so does a man live and die to be born again.

32. The locus classicus, however, of the idea of Transmigration in the Upanishads : the Brihadāranyaka Upanishad.

the manner in which a man dies and is born again. We are first told how at the time of birth all the elements wait upon the approaching soul, their lord and king ; and then we are told, how these wait again upon the soul to give him a send-off when he is about to depart : “ And as on the approach of a king, the policemen, magistrates, charioteers, and governors of towns wait upon him with food, and drink, and tents, saying ‘ he comes, he approaches,’ similarly do all these elements wait on the conscious self, saying this Brahman comes, this Brahman approaches ; and again, as at the

1 St. John. 12.24.

156 Survey of Upanishadic Philosophy [§ 32

of one of the Manes, or Demi-gods, or Gods, or of Prajāpati, or Brahman, or of any other beings. This Self, then, as his conduct and behaviour has been, so does he become. He whose works have been good be-comes good ; he whose works have been evil becomes evil. By holy works, he becomes holy ; by sinful works, sinful. It is for this reason that they say that a person consists merely of desires ; as his desire is so is his will ; as his will, so his work ; as his work, so his evolution" (S. 2I. d). This passage is important from various points of view. It tells us in the first place that a Soul finds out its future body before it leaves its former one : in fact, it seems that the passage calls in question a “disembodied ” existence. Then again, it tells us that the Soul is a creative entity, and in Aristotelian fashion, creates a body as a goldsmith creates an ornament of gold. Then again, the passage says that the Soul is like a Phœnix which at every change of body takes on a newer and more beautiful form. Next, it regards the Soul as amenable at every remove to the law of karman, and tells us that it receives a holy body if its actions have been good, and a sinful body if its actions have been bad. Further, the same passage tells us that " as to the man who has no desires left in him, who is desireless because he has all his desires fulfilled, his desires being centred only in the Self, the vital airs do not depart : such a man being Brahman (while he lived) goes to Brahman (after death). Of that import is this verse : ' when a man becomes free of all desires that are in his heart, mortal as he is, he nevertheless becomes immortal and obtains Brahman.' And as the slough of a snake might lie on an ant-hill, dead and cast away, even so does his body lie. Being verily bodiless he becomes immortal ; his vital spirits are (merged in) Brahman, and become pure light" (S. 2I. e).

168 Survey of Upanishadic Philosophy

अश्वा, गावः, पुरुषा, हस्तिनो, यत्किचिदेमं प्राणि जंगमं च ।

पतत्रि च, यज्ञ स्थावरं, सर्वे तत्प्रज्ञानत्रं प्रज्ञाने प्रतिष्ठितं ।

प्रज्ञानैत्रो लोकः प्रज्ञा प्रतिष्ठा । प्रज्ञानं ब्रह्म ।

ऐ. III. 3.

(b) द्विधा वा एष आत्मानं विभजत्यै यः प्राणो ह्यष्रासाचादित्स्यः

अस्तौ वा आदित्यो बहिरात्मा, अंतरात्मा प्राणोऽतो बाहि-

रात्मक्यागत्याऽन्तरातमनोऽनुमीयते गतिरित्येवं ह्याह ।

अथ यः कश्चिद्धिद्यानहंपरमाडक्षरश्रेष्ठोऽगदातमनास्त-

तिष्ठाआचचक्षुः सोऽन्तरात्मकस्य गत्या बहिरात्मनोऽनु-

मीयते गतिरित्येवं ह्याह ।

मै. VI. I.

9 (a) यत् वृक्षो वृक्णो रोहति मूलाऽऽनुचतरः पुनः ।

मर्त्यः स्विन्मृत्युना वृक्णः कस्मान् मूलात्परोहति ॥

क. III. 9. 28.

(b) श्वेतकेतुर्हारुणेयः पञ्चालानां समितिमेयाय तं ह प्रचाहणो

जैवलिरुवाच कुमार अनु त्वा आश्वासिषं पिता इति । अनु हि

भगव इति । वेत्थ यदिदं प्रजा: प्रधत्स्यन्ति, न भगव

इति । वेत्थ यथा पुनरावर्तन्त इति, न भगव इति । वेत्थ

पथोदेंचयानस्य पितृयानस्य च व्यवर्त्तेना इति, न भगव

इति । वेत्थ यथाऽसौ लोको न सम्पूर्त इति, न भगव इति।

अथाजु किमनुशिष्टोऽवोचथाः यो हीमानि न विध्यात्कथं

सोऽतुशिष्यो ब्रवीतीति ।

छां. V. 3. 1-4.

(c) येषां प्रेते विचिकित्सा मनुष्येष्वस्तीयके नायमस्तीति चैके ।

पेतद्विद्यामनुशिष्टोऽस्र्वयाहं वराणामेष वरस्तलीयः ॥ देवै-

रत्रापि विचिकित्सितं पुरा न हि सुविद्रेयमणुरेष धर्मः ।

अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजै-

नम् ॥ देवैरत्रापि विचिकित्सितं किल त्वं च मृत्स्यो यज्ञ

सुविद्रेयमास्थः । वक्ता चास्य त्वादगन्यो न लभ्यो नान्यो

वरस्तुल्यः पतस्य कश्वित् ॥ ये ये कामा दुर्लभा मर्त्यलोके

सर्वान् कामांश्छन्दतः प्रार्थयस्व । इमा रामाः सरथा : सत्तुर्यो

न हीदशा लभनीया मनुष्यैः । आभिर्मित्याभिः परि-

चारयस्य नचिकेतो मरणं सामुपाक्षीः । श्रव्डभाषा मर्त्यस्य

यदन्तकैतत्सर्वेन्द्रियाणां जरयन्ति तेजः । अपि सर्वे जीवित-

मल्पसेच त्वेव शाश्वाक्तव नित्यगोते ॥ अजिर्यंताममृतातनाम-

168 Survey of Upanishadic Philosophy

अश्वा, गावः, पुरुषा, हस्तिनोऽ, यत्किच्चेंदं प्राणि जंगमं च

पतत्रि च, यच्च स्थावरं, सर्वं तत्प्रज्ञानैत्रं प्रज्ञाने प्रतिष्ठितं ।

प्रज्ञानैत्रो लोकः प्रज्ञा प्रतिष्ठा । प्रज्ञानं ब्रह्म ।

ऐ. III. 3.

(b) द्विविधा वा ऋषि: प्राण आत्मानं निसत्स्यैषः यः प्राणोऽश्वासाच्छ्वास्यः

अस्तौ वा आदित्यो बहिरात्मा, अंतरात्मा प्राणोऽतो बहिर्-

रातमक्या गत्याSनंतरात्मनोऽनुमीयते गतिरित्येवं ह्याह ।

अथ यः क्रश्रीद्धानपहतपाप्माडक्षाधिक्षोऽवदातमनास्त-

चिष्ठाSवृचचक्षुः सोऽनंतरात्मकया गत्या बहिरात्मनोSनु-

मीयते गतिरित्येवं ह्याह ।

मै. VI. I.

9 (a) यदूर्ध्वः कूर्मो रोहति मूलादघतरः पुनः ।

मत्यैः सवित्सुयुना वृक्षः कस्मान्मूलात्परोहति ॥

बृ. III. 9. 28.

(b) श्वेतकेतुर्हारुणेयः पंचालानां समितिमेयाय तं ह प्रे षाहणो

जैवलिरुवाच कुमार अनु त्वा आशिषट्ठ पिता इति । अनु

हि भगव इति । वेत्थ यदितोऽधि प्रजा: प्रयंतीति, न भगव

इति । वेत्थ यथाडSसौ लोको न संपूर्यत इति, न भगव इति।

वेत्थ यथाडडसौ लोको न संपूर्यत इति, न भगव इति।

वेत्थ पथोदे वयानस्य पितृयाणस्य च व्यावर्तना इति, न भगव

इति । वेत्थ यथाडSसौ लोको न संपूर्यत इति, न भगव इति।

अथानु किमनुशिष्टोऽवोचथाः यो हीमानि न विद्यात्कथं

सोडनुशिष्टोऽब्रवीतीति ।

छां. V. 3. 1-4.

(c) येयं प्रेते विचिकित्सा मनुष्येऽस्तिस्सत्यके नास्तीति चैके ।

एतद्विद्यामनुशिषिष्यस्त्वयाहं वराणामप वरस्तुल्यः ।। देव-

रात्रापि विचिकित्सितं पुरा न हि सुविश्रेयमणुरेष धर्मः ।

अन्ये वरे नचिकेतो वृणीष्व मा मोपरोत्सीस्ति मा सृजै-

नम्॥ देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुविश्रेयमाह ।

वक्का चास्य त्वादृगन्यो न लभ्यो नान्यो

वरस्तुल्य

एतस्य कष्ठित्॥ ये ये कामा दुर्लभा मर्त्यलोके

सर्वांन् कामांश्छन्दतः प्रार्थयस्व । इमा रामाः सरथा : सतूर्या

न हीदृशा लम्भनीया मनुष्येः । आSशिष्मत्प्रतिभिः परिच-

रयस्य नचिकेतो मरणं मानुप्राक्षीः । श्वोभावा मर्त्यस्य

यदन्तकैतत्सर्वेन्द्रियाणां जरयंति तेजः । अपि सर्वे जीवित-

मल्पमथ तत्रैव नृत्यगात ।। अजीतयामिमृद्ववानसमु-

Chapter III : Psychology

170 Survey of Upanishadic Philosophy

( v. l. यष्ष्या विचिक्शेप-कौ० ) स होवाचस्थौ । स होवाच्छा-

जातशैःयतैश्च पतत्सुतोऽभूय एष विज्ञानमयः पुरुषः द्वैष

तदाभूत कृत पतदागादिति तदु ह न मिने गार्ग्यः । स

होवाचजातश्रुयश्चैव पतत्सुतोऽभूय एष विज्ञानमयः

पुरुषः...पृषोऽस्तर्हृदय आकाशास्तस्मिंश्चैते ।

बृ. II. 15–17.

(g) मनो ह वाव यजमानः । इष्टफलमेवोदनः, स एनं यजमानं

अर्हरह्रैवैष गमयति ।

प्र. IV. 4.

यत्रैतत्पुरुषः स्वपिति नाम, सता सोऽस्य तद्ा संपन्नो भवति,

स्वमपीतो भवति, तस्मादैनं स्वपितीत्याचक्षते ।

(h) यथापि हिरण्यनिर्धी निर्हतमक्षेत्रज्ञो नापि संचारंतो न

चिंदयुः पचमेचेऽः सर्वां प्रजा अहर्हर्गेच्छन्त्यः पतं ब्रह्म-

लोकं न विन्दंति अनृततेन हि प्रत्यूढाः । छां. VIII.3.2.

12 (a) तस्माद् वैतस्मात्पुरुषस्य द्वे एव देव स्थाने सर्पत इदं च परलोक-

स्थानं च, सन्ध्यं तृतीयंदंश्वप्रस्थानं, तस्मिन् सन्ध्ये स्थाने

तिष्ठन्ते उसे स्थाने पश्यतीदं च परलोकस्थानं च ।..न

तत्र रथो न रथयोगा न पन्थानो भवन्त्यथ स्थानू स्थायो-

मान् पथः सृजते, न तत्रानन्दा मुदः प्रमुदो भवन्त्यथ स्थान-

न्दान् मुदः प्रमुदः सृजते, न तत्र वेशान्ताः पुष्करिण्यः

सवन्त्यो भवन्त्यथ वेशान्तान् पुष्करिणीः सवन्तीः सृजते

स हि कर्ता ।...प्राणेन रक्षणध्वरं कुलायं बहिष्कुलायाद-

मृतस्वरित्या । स ईयतेᳫमृतो यज्ञ कामᳫहिरण्मयः पुरुष

एकहंसः ॥ स्वप्नान्त उच्चावचर्मीयमानो रूपाणि देवः

कुरते वहनि । उतैव खलु सह मोदमानोऽक्खदतेवापि

भयानि पश्यन् ॥...तद्यथा महामत्स्य उभे कूलेᳫनुसंच-

रति पूर्वे चापरं च, एवमेवायं पुरुषः पताकुभावन्ताच्छु-

संचराति स्वप्नान्तं च बुद्धान्तं च । बृ. IV. 3. 9–18.

(b) अज्ञैष देवः स्वप्ने महिमानमनुभवति । यदृᳫङ दृश्टमनुपश्यति,

श्रुतं श्रुतमिवार्थमनुस्मृणोति...हृष्टं चादृष्टं च, श्रुतं चाश्रु-

तं च, अभूतं चानुभूतं च, सच्चासच्च, सच्चैः

पश्यति सर्चैः पश्यति ।

प्र. IV. 5

13 अथ हैनं भज्युल्लोहायनि: पप्रच्छ याज्ञवल्क्येति होवाच्छ

मद्रेषु चरका: पर्यव्रजाम ते पतᳫलस्य काप्यस्य गृहानैम

तस्यासीदहिता गन्धर्वगृहीता तस्माच्छ्लाम कोᳫस्मीति मोड

Chapter III : Psychology

ब्रवीत्सुधन्वाडडिगिरस इति, तं यदा लोकानमन्तानपृ-

च्छाम अथैनमद्भ्यां क पारिक्षिता अभावद्रिते क पारिक्षिता

अभावत्, स त्वा पृच्छामि याज्ञवल्क्य क पारिक्षिता अभाव-

ति ।

बृ. III. 3. 1.

14 (a) स य एतमेवं विद्वान् चतुष्कलं पादं ब्रह्मणः प्रकाशा-

नित्युपास्ते प्रकाशावानसिमल्लोके भवति ।

छां. IV. 5. 3.

स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्

भास्वतोऽभिसिद्ध्यति ।

छां. VII. 11. 2.

(b) अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलू-

ल्वोऽनूदतिष्ठन्....स य एतमेवं विद्वानादित्यं ब्रह्मेत्यु-

पास्तेऽभ्याशो ह यदेनँसाध्वो घोषा आ च गच्छेयुरुप-

च निघ्नेडरिनिघ्नेड्रेन ।

छां. III. 19. 4.

(c) तमुपतिष्ठेत्युपासीत प्रतिष्ठावान् भवति । तमह इत्युपासीत

महान् भवति । तन्मन इत्युपासीत मानवान् भवति ।...

तद् ब्रह्मणः परिमर इत्युपासीत पर्यें त्रियंते द्विषन्त

सपत्नाः ।

तै. III. 10. 3-4.

(d) असद्ब्रेव स भवति असद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति

चेद्वेद संतमेनं ततो विदुः ॥

तै. II. 6.

15. स य पोड्न्तर्हृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः ।

अमृतो हिरण्मयः । अन्तरेण तालुके । य पष्ठ स्तन इव

चलम्बते । सेन्द्रियोऽनि यत्रासौ केशान्तो धिवर्तते । वypodha

शीर्षकपाले । भूः.....भुवः...सुवः...मह इति ब्रह्माणि ।

आप्रोति स्वाराज्यम् । आप्रोति मनसस्पतिम् । वाक्पतिश्रु-

श्रुपतिः । श्रौत्रपतिविज्ञानपति । एतचतसो भवति ।

आकाशशरीरं ब्रह्म ।

16 (a) अथ अपहतपाप्मानस्तमगमते जस ऊर्ध्वरेतसो बालखिल्या

इति श्रूयते । अथ ऋतुं प्रजापतिमभ्रुवचन । भगवान् शाकट-

मिवाचेतनमिदं शरीरं....प्रचोदयिता वा अस्य यद् भग-

वन् वेदित तद्स्माकं भूतीति । तान् होवाचोति । यो ह बलु

वाव शुद्धः...शांतः...शाश्वतोऽजः स्वतन्त्रः रघे महिम्नि

तिष्ठति । अननेदं शरीरं चेतनवत् प्रतिष्ठापितं । प्रचोद-

यिता वैषोडप्यस्योति ।

मै. II. 3-4.

SURVEY OF UPANISHADIC PHILOSOPHY

लक्षणमाचिन्त्यमध्यपदे:श्र्यमेकात्मप्रत्ययसारं प्रपंचोपशामं

शांतं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा ।

अथ यदिदमस्मिन् ब्रह्मपुरे देहं पुण्डरीकं चेष्टं देहरोड-

सिमन्तराकाशास्तस्मिन् यदन्तः स्तदन्वेष्टव्यं तद्वाव विजि-

ज्ञासितव्यमिति । .....योवानं वो अयमाकाशस्तावानिति ।

न्तर्हदय आकाश उभे अस्मिन् द्यावापृथिवी अन्तरेव समा-

हिते उभौ वाग्भिश्रित्रौ वाजुश्रृ सूयौंचन्द्र्रमसौ साहुभौ विद्युद्रक्षत्राणी ।

(a) तस्माद्वा एतस्मादन्नरसमयाद् अन्योऽन्तर आत्मा प्राणमयः

तेनैष पूर्णः । स वा एष पुरुषविध एव ।...। तस्माद्वा एत-

स्मात्पाणमयाद् अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः ।

स वा एष पुरुषविध एव ।...। तस्माद्वा एतस्मान्मनोमयाद्

अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष

पुरुषविध एव ।...। तस्माद्वा एतस्माद्विज्ञानमयाद् अन्योऽ-

न्तर आत्मानन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध

एव ।

(b) भृगुर्वै वारुणिः वरुणं पितरमुपससार । अधीहि भगवो

ब्रह्मेति । तस्मा एतत्प्रोवाच ।......। यतो वा इमानि भूतानि

जायन्ते, येन जातानि जीवन्ति, यत्प्रयन्त्यभिसंविश-

न्ति । तद्विजिज्ञासस्व तद्ब्रह्मेति । स तपोऽतप्यत । स तपस्त-

प्त्वा अन्नं ब्रह्मेति व्यजानात् । अन्नाद्धयेव खल्विमानि भूतानि

जायन्ते, अन्नेन जातानि जीवन्ति, अन्नं प्रयन्त्यभिसंविश-

न्तीति । तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि

भगवो ब्रह्मेति । तं होवाच तपसा ब्रह्म विजिज्ञासस्व तपो

ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा प्राणो ब्रह्मेति व्यजा-

नात् ।......। स तपस्तप्त्वा विज्ञानं ब्रह्मेति व्यजानात् ।...।

स तपस्तप्त्वा आनन्दो ब्रह्मेति व्यजानात् ।......। सैषा

भार्गवी वारुणी विद्या परमे व्योमन् प्रतिष्ठिता ।

(a) बहुनामेमि प्रथमो बहुनामेमि मध्यमः ।

किंस्विद्यमस्य कर्तव्यं यन्मयाद् करिष्यति ॥

अनुप्रिय यथा पूर्वं प्रतिपद्य तथा परे ।

174 Survey of Upanishadic Philosophy

सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥

क. I. 1. 5–6.

(b) तद्यथा रजानमायांतसुग्धा: प्रत्येनस: सूतग्रामण्योऽलै: पानै-रावसथै: प्रतिकल्पंतेऽयमायात्ययमागच्छतीयेवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पंते इदं ब्रह्मायतिदमागच्छतीति ।

तद्यथा राजानं प्रतियियासंतसुग्धा: प्रत्येनस: सूतग्रामण्योऽ-भिसमायल्येवमेवैष मात्मानंतकाले सचे प्राणा अभिसमायन्ति ।

बृ. IV. 3. 37–38.

(c) स यत्रायात्माडSबल्यं न्येत्य संमोहमिव न्येत्यथैनमेते प्राणा अभिसमायन्ति, स एतास्तेजोमात्राः समभ्याददानो हृदयमेवाचचकामति, स यत्रैष चाक्षुषः पुरुषः पराड् पर्यो-वर्ततेऽथारूपज्ञो भवति ।

एकोभवति न पश्यतीत्याहुः... एकीभवति न वदतीत्याहुरेकीभवति न शृणोतीत्याहुः... एकीभवति न विजानातीत्याहुरुतस्य हेतस्य हृदयस्याग्रं

प्रच्योतते तेन प्रच्योतेनैष आत्मा निष्क्रामति चक्षुषो वा मूर्ध्नों वाऽन्येभ्यो वा शरीरदेशेभ्यः; तमुत्कामंतं प्राणोऽनूत्कामति, प्राणमनूत्कामंतं सर्वे प्राणा अनूत्क्रामन्ति....तं

विद्याकर्मणी समन्वारभते पूर्वप्रज्ञा च ।

बृ. IV. 4. 1–2.

(d) तद्यथा तृणजलायुका तृणस्यांतं गत्वाडन्यमाक्रममाक्रम-मात्मानुपसंहरत्येवमेवायमात्मा इदं शरीरं निहित्य...अन्य-माक्रममाक्रम्यात्मानुपसंहरति ।

तद्यथा पेशस्कारी पेशसो मात्रामुपादायानयवर्त्तरं कल्याणतरं रूपं तनुत एवमे-वायमात्मा इदं शरीरं निहित्य अविद्यां गमयित्वाडन्यनवर्त्तरं कल्याणतरं रूपं कुरुते, पित्र्यं वा गांधार्षं वा दैवं वा प्राजापत्यं वा ब्राह्मं वाऽन्येषां वा भूतानाम् ।

स चा अयमात्मा यथाचारी तथा भवति साधुकारी साधुभंवति

पापकारी पापो भवति पुण्येन कर्मणा भवति पापः पापेन ।

अथो खल्वादुः: कामय एवायं पुरुष इति स यथाकामो भवति तत्कतुर्भवति, यत्कतुर्भवति तत्कर्म कुरुते, यत्कर्म कुरुते तदभिसंपद्यते ।

बृ. IV. 4. 3–5.

(e) यथाकामयमानो योडकामो निष्काम आत्मकाम आत्मनो

न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन् ब्रह्माप्येति ।

तदेष श्लोको भवति ।

Survey of Upanishadic Philosophy

CHAPTER III : PSYCHOLOGY

CHAPTER IV

ROOTS OF LATER PHILOSOPHIES

Introductory.

180 Survey of Upanishadic Philosophy [§ 2

histic period are contemporaneous, and that the one

gradually and imperceptibly merges into the other.

When the Chhāndogyopanishad said that in the be-

ginning verily Not-Being alone existed, and that it was

later that Being was born from it (S. I. a), we have to

understand that a reference was made here to a doc-

trine which was to become full-fledged in the later

denial of existence and the maintenance of a void in

Buddhistic literature. When in his commentary on

the above passage, Śankarāchārya states that this

may refer to the doctrine of the Buddhists, who said

that " sadabhāva " alone existed before the creation

of anything, he is right in referring it to the doctrine

of the Buddhists. The metaphysical maintenance of

Not-Being has its psychological counterpart in the main-

tenance of the theory of the denial of Soul. When

the Kaṭhopanishad said, that when a man is dead,

various people think variously about the spirit that

inspired him, some saying that it still lives, others

saying that it has ceased to exist (S. I. b), we have

in embryo the " anattā-vāda " of the Buddhists, the

theory of a denial of Soul, a theory which the Bud-

dhists probably held in common with the Chārvākas

with whom there was no soul except the body. Then

again, the cry of Nachiketas—that everything that exists

exists only for the nonce and never for the morrow, that

objects of sensual enjoyment only wear away the vigour

of the senses, that life is only as short as a dream,

that he who contemplates the delights issuing from

attachment to colour and sex may never crave for

longevity (S. I. c)—all this may be taken to be equally

well the cry of Buddhism, which is almost contempo-

raneous with the thoughts put into the mouth of

Nachiketas, that everything in this world is full of

sorrow, " sarvam duhkham duhkham," that every

thing that exists is fleeting and evanescent. " sarvam

Survey of Upanishadic Philosophy

188 Survey of Upanishadic Philosophy [§5

gulate our breath, implying that it should be made

rhythmical, which practice may be called the precursor

of the later Prānāyāma. Fourthly, we are told that the

environment in which one should practise meditation

should be pure, and free from sand and fire, as well as

sounds and water-pools, and that as far as possible, the

meditation should be practised in the recesses of a

cave. Fifthly, we are informed of the harbingers of a

spiritul day-light to come, namely the forms of mist

and smoke, the sun and the fire, as well as other appear-

ances which will be discussed in the last chapter of

this work. Sixthly, we are led into the secret of the

physiological effects produced by the "fire of Yoga".

We are told that one who practises Yoga becomes age-

less and immortal ; and that he feels his body to be

light and completely healthy. Lastly, the Śvetāśva-

tara immediately carries us to the highest result secur-

ed by the practice of Yoga, namely, to the state of

Samādhi, where the Individual Soul sees the Univer-

sal Soul and becomes one with him (S. 9. a), a fact

adumbrated in the famous Yoga-Sūtra—tadā drash-

tuh svarūpe avasthānam. The process of Dhāranā and

Dhyāna as preparatory to Samādhi are not separately

mentioned in this Upanishad for the reason that both

of them may be seen to be parts of, and thus capable of

being incorporated in, the highest state, namely, that

of Samādhi. The Kaṭhopanishad, however, makes

mention of Dhāranā and tells us that this consists

in a continued equanimity of the senses, mind,

and intellect, and calls it the highest state of Yoga

(S. 9. b) ; while the Dhyāna is also mentioned in the

Śvetāśvatara I. I4, where we are asked to meditate

upon the Godhead and to bring him out of the recess

of our heart (S. 9. c). We thus see that if we just add

the Yama and the Niyama of later Yogic philosophy

to the various elements of Yoga as mentioned in

Survey of Upanishadic Philosophy

200 Survey of Upanishadic Philosophy

202 Survey of Upanishadic Philosophy [§ 12

Daxināś or gifts to the sacrificial priests in honour of the sacrifice that he is performing. Fifthly, he pours out the Soma libation which is equivalent to a new birth of the sacrificer. Finally, the sacrificer takes the Avabhritha bath at the end of the sacrificial ceremony which puts an end to the sacrifice. These are the stages through which a sacrificer's life passes. Now we are told in the passage which we are discussing that Ghora Āṅgirasa, the reputed teacher of Kṛishṇa who was the son of Devakī, institutes a comparison between the life of a sacrificer and the life of a man in general. At the initial stage of a man's life, he has to serve merely as an apprentice, and cannot eat and drink and enjoy on certain occasions. Secondly, another stage opens before him, namely, when he can eat and drink and enjoy himself. Thirdly, when he grows a little older, he can laugh and eat and practise sexual intercourse. Fourthly, the price which he has to pay for leading a holy life is that he should cultivate the virtues, namely, penance, liberality, straightforwardness, harmlessness, and truthfulness. Fifthly, when he has procreated, we may say he is born again in his child. The final act of the human drama takes place when death lets down the curtain, and the man is on the point of departing from his life. At such a critical time, says Ghora Āṅgirasa to Kṛishṇa—and we are told that when this knowledge was imparted to Kṛishṇa he never thirsted again for further knowledge—man must take refuge in these three thoughts : Thou art the indestructible ; Thou art the unchangeable ; Thou art the very edge of life (S. I 7). From this passage a number of modern critics have argued that the Kṛishṇa, the son of Devakī, who is mentioned in this passage, must be regarded as identical with Kṛishṇa, the son of Vasudeva, who, as we have pointed out, is the divine hero of the Mahābhārata. Mr.

Survey of Upanishadic Philosophy

§ 16 ] Chapter IV : Roots of Philosophies

211

mental position in the philosophy of Rāmānuja when he calls God the the Soul of Nature. Uddālaka Āruṇi asked Yājñavalkya two questions. " Pray tell me," he said, " what is the Thread by which this world and the other world and all the things therein are held together ? " " Pray tell me also," he continued, " who is the Controller of the Thread of this world and the other world and all the things therein ?" These are the two celebrated questions propounded in the passage which we are discussing, namely, the doctrine of the Thread and the doctrine of the Thread-Controller. Yājñavalkya answered the first question by saying that Air might be regarded as the Thread by which this world and the other world and all the things therein are held together. The second question he answered by saying that He alone might be regarded as the inner Controller " who dwells in the earth and within the earth, whom the earth does not know, whose body the earth is, who from within controls the earth. He is thy Soul, the inner controller, the immortal. He who dwells in the waters and within the waters, whom the waters do not know, whose body the waters are, who from within controls the waters, He is thy Soul, the inner controller, the immortal." Thus Yājñavalkya went on to tell Uddālaka Āruṇi that the inner Controller is He who is immanent likewise " in fire, in the intermundia, in air, in the heavens, in the sun, in the quarters, in the moon, in the stars, in space, in darkness, in light, in all beings, in Prāṇa, in all things and within all things, whom these things do not know, whose body these things are, who controls all these things from within. He is thy Soul, the inner controller, the immortal. He is the unseen seer, the unheard hearer, the unthought thinker, the misunderstood understander; other than Him, there is

212 Survey of Upanishadic Philosophy [§ 16

no seer, other than Him there is no hearer, other than

Him there is no thinker, other than Him there is no

understander; He is thy Soul, the inner controller,

the immortal. Everything beside Him is naught "

(S. 23. a). In this wise does Yājñavalkya declare the

immanence within, and the inner control of the universe

by the all-pervading God. In the same fashion does

the author of the Taittirīya tells us that "at the

time of creation, God entered everything that he

created, and after having entered, became both the

This and the That, the Defined and the Undefined,

the Supported and Supportless, Knowledge and Not-

Knowledge, Reality and Unreality—yea, he became

the Reality; it is for this reason that all this is verily

called the Real" (S. 23. b). This passage also decla-

res the immanence of God in all things whatsoever,

even in contradictions, and tells us that what thus

comes to exist is the Real. The whole of Nature,

therefore, which is God's handiwork, as well as God's

garment, is filled and inspired by God who is its inner

Controller and Soul.

17. How is God the Soul of Souls? We are told in

God, the Soul of Souls.

the Bṛihadāraṇyaka by the help of

a simile which is oft repeated in the

Upanishads that "just as the spokes

of a wheel are held together in the navel and felly

of a wheel, similarly in this Supreme Soul are centred

all these beings, all gods, all worlds, all the individual

souls—the Supreme Soul is the king of them all "

(S. 24. a). In another passage, the same Upanishad tells

us, by a change of metaphor, that "just as little

sparks may come out of fire, even so from the Supreme

Soul all prāṇas, all worlds, all gods, all beings come

out. This is to be mystically expressed by saying

that the Supreme Soul is the verity of verities; the

216 Survey of Upanishadic Philosophy [§ 20

20. The fundamental platform of Śaṅkarite philosophy is that the universe is one :

The Absolute, the only Reality.

to death does he go, says the Kaṭhopaniṣad, who sees difference in this world; non-difference can be perceived only by the highly trained intellect (S.26. a). Brahman is alike throughout its structure, and the knowledge of any part of it is the knowledge of the whole. When Śvetaketu returned from his teacher's house, proud, self-satisfied, and thinking himself learned, his father asked him whether his teacher had taught him the knowledge of Ultimate Existence, " by hearing which everything that is not heard becomes heard, by thinking which everything that is not thought becomes thought, by knowing which everything that is not known becomes known." Śvetaketu plainly confessed ignorance and requested his father to tell him what that supreme instruction was. Then Āruṇi, his father, told him that, " just as by the knowledge of a lump of earth, everything that is made of earth comes to be known, all this being merely a word, a modification and a name, the ultimate substratum of it all being the earth ; that just as by the knowledge of a piece of iron everything made of iron becomes known, all this being merely a word, a modification and a name, the ultimate substratum of it all being iron ; that just as by the knowledge of a pair of nail-scissors, everything made of steel becomes known, all this being merely a word, a modification and a name, the ultimate substratum of it all being steel " (S. 26. b), similarly, when any part of Brahman is known, the whole of it is known, the ultimate substratum of it all being Brahman itself, which is self-identical, self-subsistent, and self-known. The implication of this passage is that everything that exists is Brahman.

218 Survey of Upanishadic Philosophy

one imagines about the other, that one thinks about

the other; but where the Ātman alone is, what and

whereby may one smell, what and whereby may one

perceive, what and whereby may one hear, what and

whereby may one speak, what and whereby may one

imagine, what and whereby may one think? He

who knows all this, by what may anybody know Him?

He is the eternal knower, by what may He be known?'

(S. 26. d). Such a doctrine takes Yājñavalkya peri-

lously near the position of an absolute solipsism

from which he tries to extricate himself in his conver-

sation with king Janaka in a later chapter of the same

Upanishad when he tells us that "when it is said

that such a one does not see, the real truth is that he

sees and yet does not see; for never is the vision of

the seer destroyed, for that is indestructible; but

there is nothing besides him, and outside him, which

may be said to be seen by him. When it is said that

such a one does not smell or taste or speak or

hear or imagine or touch or know, he does all these

things and yet does not do them, for never are the

olfaction, the taste, the speech, the audition, the ima-

gination, the touch and the knowledge of him des-

troyed, for they are indestructible; there is, however,

nothing outside him and different from him which he

may smell, or taste, or speak, or hear, or imagine, or

touch, or think" (S. 26. e). In this way, does Yājñava-

lkya extricate himself from the absolutely solipsistic

position in which his absolute monism has landed him.

The outcome of these passages is, that for the Abso-

lutist there is nothing different from or outside the

Ātman, that knowledge of any part of him is the

knowledge of the whole, that all causation is ultimately

due to him, that everything beside him is an appea-

rance, that he is the only eternal knower, and that it

is only when he becomes entangled in the phenomenal

222

Survey of Upanishadic Philosophy

the

Brahman,

and

that

as

soon

as

the

mortal

coil

is

thrown

over,

it

will

finally

merge

in

Brahman

(S.

a).

In

the

Śvetāśvatara

we

are

told

that

"

the

individual

Brahman

Self

flutters

like

a

swan

in

the

wheel

of

Brahman

considering

itself

and

its

Mover

as

separate

entities

;

but

it

is

only

when

it

becomes

one

with

it

that

it

becomes

immortal

"

(S.

b).

The

Briha-

dāraṇyaka

tells

us

that

"

he

who

worships

the

deity

as

separate

from

himself

is

merely

the

beast

of

the

gods

"

(S.

c).

In

the

Taittirīya

an

identity

is

asserted

between

the

person

in

the

Man

and

the

person

in

the

Sun

(S.

d).

The

Muṇḍakopanishad

teaches

the

identity

of

the

Soul

pent

up

in

the

recesses

of

the

human

heart

with

the

Supreme

Person,

and

identifies

both

with

the

Universe

(S.

e).

Finally,

in

that

oft-

repeated

instruction

which

Āruṇi

imparts

to

Śvetaketu,

he

teaches

the

absolute

identity

of

the

Self

and

Brahman

(S.

f).

These

passages

are

verily

a

crux

to

the

non-Advaitic

interpreters

of

the

Upanishads.

What

does

Śaṅkara

say,

again,

to

the

question

of

Creation

?

What,

according

to

him,

is

the

relation

that

subsists

between

the

world

and

the

souls

on

the

one

hand

and

Brahman

on

the

other

so

far

as

creation

is

concerned

?

To

explain

creation

empirically,

Śaṅkara

draws

upon

the

Muṇḍakopanishad

which

tells

us

that

"

just

as

a

spider

creates

and

re-

tracts

its

thread,

as

the

herbs

and

trees

grow

upon

the

surface

of

the

earth,

just

as

from

a

living

person

the

hairs

of

the

head

and

the

body

grow,

similarly,

from

this

immutable

Brahman

does

all

this

universe

spring"

(S.

a);

and

yet

again

"

just

as

from

a

fire

well-lit

thousands

of

scintillations

arise,

and

into

it

are

resolved,

similarly,

from

this

immutable

Brahman

manifold

beings

come

into

existence

and

into

it

are

merged

"

(S.

b).

As

regards

the

doctrine

of

Immortality,

Śaṅkara

asserts

the

impersonal

immorta-

lity.

Survey of Upanishadic Philosophy

Survey of Upanishadic Philosophy

CHAPTER IV : ROOTS OF PHILOSOPHIES

पृथिवी, श्रन्द्रि॑यँ, मनः । श्रन्नँ, श्राशा॑द्री॑यं, तपो, मन्त्रा:, कर्म, लोकाः, लोकेषु च नाम च ॥

(c) स यथेमा नद्य: स्यन्दमानाः समुद्रं प्राप्य श्रसंत गच्छन्ति । भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेघास्य परिदृश्यते षोडशकलाः पुरुषं प्राप्य श्रसंत गच्छन्ति । मिद्येते तासां नामरूपे, पुरुष इत्येवं प्रोच्यते । स पुरुषोऽ कलोड्सृती भवति ।

(d) श्ररा इव रथनाभौ कला यस्मिन्प्रतिष्ठिता । तं वेद्यँ पुरुषं वेद, यथा मा वो मृत्युः परिव्यथा इति ॥

5 (a) यस्तु स्वभावं पचति विश्वयोनि:, पाच्यांश्र सर्वान् परिणा- मयेद्यः । सर्चंमेतद्विश्वमधितिष्ठत्येको, गुणांश्र सर्वान् चिनि- योजयेद्यः ॥

(b) प्रधानक्षेत्रज्ञपतिर्गुणेन्द्रेशः ।

(c) यस्तूर्णनाभ इव तन्तुभिः प्रधानजैः स्वभावतो देव एकः समावृणोति ।

6 (a) मायां तु प्रकृतिं विद्यांमायिनं तु महेश्वरम् ।

(b) श्रस्मान्मायी सृजते विश्वमेतत्तस्मिंश्चान्यो मायया संनिरुद्धः ।

7 (a) श्रजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ।

(b) कर्मो॑ध्यक्षः सर्वभूताधिवासः साक्षी चेता कवलो निर्गुणोऽभ्र ।

8 (a) ऋषिं प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति जायमानं च पश्येत् ।

(b) हिरण्यगर्भे जनयामास पूर्वम् । हिरण्यगर्भे पतयत जायमानं स नो बुद्ध्या शुभया संयुन- नकु ।

(c) यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै ।

9 (a) त्रिरुप्रतंत स्वमं धारिरँ हृदीन्द्रियैणि मनसा संनिरुध्य ।

SURVEY OF UPANISHADIC PHILOSOPHY

CHAPTER IV: ROOTS OF PHILOSOPHIES

Chapter IV: Roots of Philosophies

240 Survey of Upanishadic Philosophy

(b) यस्मात्परं नापरमस्ति किंचिन् यस्मान्नाणीयो न ज्यायो-

डस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनदं

पूर्णे पुरुषेण सर्वम् ॥

श्वे. III. 9.

(c) विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् ।

सं बाहुभ्यां धमति सं पतत्रैर्यौवाभ्यां स लोक: ॥

श्वे. III. 3.

20 (a) यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति

यत्प्रयन्त्यभिसंविशन्ति तद्विजिज्ञासस्व तद्ब्रह्मेति ।

तै. III. 1.

(b) तस्माद्वा एतस्मादात्मन आकाशः संभूतः आकाशाद्वायुः

वायोराग्निः अद्भ्यः पृथिवी पृथिव्या ओषधयः

ओषधिभ्योऽन्नम् ।

तै. II. 1.

21 स य पवमानेद्राजनं देवतासु प्रोतम् वेद पतासामेव देवतानां

मलोकानां शार्ष्टिं सम्राज्यं भवति ।

छां. II. 20. 2.

22 (a) ज्ञाजौ द्वावजावीशानीशावजा हौका भोक्तृभोग्यार्थयुक्तौ ।

अनन्तश्रात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥

श्वे. I. 9.

(b) पतञ्जलिं नित्यमेवात्मसंस्थं नातःपरं वेदितव्यं हि किं

चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं

ब्रह्ममेतत् ॥

श्वे. I. 12.

23 (a) वेत्थ नु त्वं काप्य तसृकृं येनायं चः लोकः परश लोकः

सर्वाणि च सत्यानि संहृद्यन्ति, सबस्तीतॊ...वेत्थ न त्वं

काष्य तमन्तर्योमिणं य इमं च लोकं परं च लोकं सर्वाणि च

भूतानि योन्तररो यमयत इति...यस्तत्काष्य सूत्रं विध्यात स

अन्तर्योमिणमिति स ब्रह्मवित् स लोकवित् स वेदवित्

स आत्मवित् स सर्ववित् । ... वायुवै

गौतम तत्त्वस् । याज्ञवल्क्य अन्तर्योमिणं बृह्होति । यः

पृथिष्यां तिष्ठन् पृथिव्या अन्तरो, यं पृथिवी न वेद, यस्य

पृथिवी शरीरं, यः पृथिवीमन्तरो यमयत्येष त आत्मा-

डन्तर्योमस् । ° अप्सु, अनौ, अन्तरिक्षे, वायौ, दिवि,

आदित्ये, चन्द्रतार्के, तमसि, तेजसि,

CHAPTER IV : ROOTS OF PHILOSOPHIES

सर्वेषु भूतेषु, प्राणे, वाचि, चक्षुषि, श्रोत्रे, मनसि, त्वचि, विज्ञाने, रेतसि। .पृष्ठ त आत्मान्तरयोऽस्यसृटोडटोडन्यदार्तम्‌।

(b) तत्त्वदृष्टा तदेवानुप्राविशात्‌ । तदनुप्रविश्य सच्च त्यच्च अभवत्‌ । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । सत्यं ज्ञानं च । सत्यमभवत्‌ यदिदं किन्च तत्वस्तत्यमित्याचक्षते ।

24 (a) स वा अयमात्मा सड्‌ैषां भूतानां गजा, तद्यथा रथनेमौ च अराः सर्वे समर्पिताः पद्मेमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः; सर्वे ते आत्मान; समर्पिताः ।

(b) यथाग्रेः शुष्का विस्फुलिङ्गा व्युष्टरन्येवमेवास्मादात्मनः सर्वे प्राणाः; सर्वे लोकाः; सर्वे देवाः; सर्वाणि भूतानि व्युचरन्ति । तस्योपनिषत्‌ सत्यस्य सत्यमिति । प्राणा; वै सत्यं, तेषामेष सत्यम्‌ ।

(c) द्वे वाव ब्रह्मणो रूपे मूर्ते चैवामूर्ते च, मर्त्य चामृतं च स्थितं च यच्च, सच्च त्यच्च ॥ . . ॥ अथ नामधेयं सत्यस्य सत्य-मिति, प्राणा वै सत्यं तेषामेष सत्यम्‌ ।

25 (a) यदा पश्यः पश्यते रुक्मवर्ण्ण कर्तारमीशं पुरुबं ब्रह्मयोिनम्‌ । तदा विद्वान्‌ पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥

(b) वेदान्तविज्ञानसुनिश्चितार्थाःः संन्यासनयोगादयताः शुद्धसत्वाः; ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥

26 (a) मनसैवेदंाप्तव्यं नेह नानास्ति किञ्चन । मृत्योः स मृत्युं गच्छति या इह नानेव पश्यति ॥

(b) तं ह पितोवाच श्वेतकेतो यञु सोऽस्य इदं महामनाः अनुच्च-नमानी स्तब्धोड‌स्रुत तमादेशमप्राक्षीः । यथा सोऽय्यकेन मूत्युपदेन सर्वं मृण्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्‌ ।

242 Survey of Upanishadic Philosophy

सत्यम् ॥ यथा सोऽस्य लोहमणिनā सर्वे लोहमयé चिन्ञातं स्याद्वाचारंभणं विकारो नामधेयं लोहमित्येव सत्यम् ॥ यथा सोऽस्यैकैन नखानिकुंतनेन सर्वे कार्ष्णायसं चिन्ञातं स्याद्वाचारंभणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेव सोऽस्य स आदेशो भवतीति ॥ न वै नूनं भगवतस्तत्प्रतदेवेदिपुरंद्येतदेवेदिप्यान् । कथं मे नावश्यक्ज्ञिति भगवत्सत्-

व तद्ग्रहणवीत्चिति तथा सोऽस्येति होताच्च छां॥ VI. I. 2-7.

(c) इदं ब्रह्म इदं क्षत्रं इमे लोका: इमे देवा: इमे भूतानि इदं सर्वं यदयमात्मा । स यथा दुंदुभेर्ह्यनानस्य शब्दान् शाक्तुयाड़िग्रहणाय दुदुंभ्येष्टु ग्रहणेन दुदुभ्याघा-तस्य वा शब्दो गुहीतः: ॥ स यथा शंखस्य धमाथमानस्य न बाह्यान् शब्दान् शाक्तुयाड़िग्रहणाय शंखस्य तु ग्रहणेन शांखवदस्य वा शब्दो गुहीतः: ॥ स यथा वीणायै वाच्य-मानायै न बाह्यान् शब्दान् शाक्तुयाड़िग्रहणाय वीणायै तु ग्रहणेन वाणीवेदस्य वा शब्दो गुहीतः ॥

बृ. II. 4. 6-9.

(d) सा होताच्च मैत्रेयी अथैन स मा भगवान् अमूर्त्त न प्रेत्य संज्ञास्तीत स होताच्च याज्ञवल्क्यो न वा अरेडहं मोहं ब्रवेइमि ॥ यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितरं इतरं जिघ्रति तदितरं इतरं शृणोति तदितरं इतरं मनुते तदितरं इतरं विजानाति यत्र वा अस्य सर्वमात्मैवाभूत् तत्केन किं पश्येत् तत्केन कं जिघ्रेत् तत्केन

कं शृणुयात् तत्केन कं अभिचदेत् तत्केन कं मन्वीत तत्केन कं विजानीयात् येनेदं सर्वं विजानाति तं केन विजानीयात् ॥

बृ. II. 4. I3, I4.

(e) यदै तन्न पश्यति, पश्यन्वै तन्न पश्यति, नहि द्रष्टुर्द्रेश्यर्विपरिलोको विद्धयते विनाशितत्वात् । न तु तद्द्वितीयमस्ति ततोड-न्यदिकं, यत्पश्येत् ॥ जिघ्रति ° रसयते ° वदति ° शृणोति तन्मनुते ° विजानाति । यज्ञ वा अन्यादेव स्यात् तत्तत् अन्यो अन्यत्पइयेत् जिघ्रेत् रसयेत् वदेत् शृणुयात् मन्वीत विजानीयात् ।

बृ. IV. 3. 23-3I.

CHAPTER IV : ROOTS OF PHILOSOPHIES

27 (a) पष सर्वेश्वरः पष सर्वज्ञः पषोडन्तर्यामीष्येष योनिः सर्वस्य

प्रभवाप्ययौ हि भूतानाम्॥ नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं नप्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टदृष्टव्यवहार्यमग्राह्य-

मलक्षणसंस्थितमध्यपदे्श्यमेकात्मप्रत्ययसारं प्रपंचोपशामं

शान्तं शिवं षड्वैतं चतुर्थ मन्यन्ते स आत्मा स विज्ञेयः ॥

मां. 6, 7.

(b) स होवाचैतदै तदक्षरं गार्गी ब्राह्मणा: आभिवदन्ति ।

अस्रूलं, अनणु, अनहुस्वं, अदोर्घं, अलोहितं, असंगं, अरसं, अगन्धं, अचक्षुष्कं, अश्रोत्रं, अवाकू,

अतमो, असंगो, अरसो, अगन्धो, अमनो, अप्राणं, अमुखं, अनन्तरं, अबाह्यं, न तद्र्राति

अमनो, अप्राणं, अमुखं, अनन्तरं, अबाह्यं, न तद्र्राति

किंचन, न तद्र्राति कश्चन ।

बृ. II. 8. 8.

(c) अशब्दमस्पर्शमरुपमवदयरयं, तथाडSरसं नित्यमगन्धवच्च यत्।

अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात्प्रमुच्यते ॥

क. I. 3. 15.

(d) यत्तद्र्रे्श्यमग्राह्यमगोत्रमवर्ण-

मचक्षुःश्रोत्रं तदपाणिपादम् ।

नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परि-

पश्यन्ति धीराः॥

मुं. I. 1. 6.

(e) स पष नेति नेतीत्यात्मडSगुह्यो न हि दृश्यते, अशोयं न हि

श्रीयते, आसितो न व्यथते न रिष्यति

बृ. IV. 5. 15; cf.also बृ. III. 9. 26; IV. 2. 4; IV. 4.22.

(f) अथात आदेशः: नेति नेति। " न " हि पतस्मादिति

" न " इति इत्यन्यत्परमस्ति ।

बृ. II. 3. 6.

(g) तेजोमयोSतेjomयः:, काममयोSकाममयः:, क्रोधमयोSक्रो-

धमयः; धर्ममयोSधर्ममयः; सर्वमय तद्वदेतत् इदंमयोSदो-

मयः॥

बृ. IV. 4. 5.

28 (a) पष न आत्मोSस्तर्हृदयं पतहबाह्म पतमीमिति प्रेत्याSमिसंभ-

वितास्मीति ।

छा. III. 14 4.

(b) अस्मिन् हंसो षास्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च

मत्या जुहोस्ततः तेनामृतत्वमेति ॥

श्वे. I. 6.

(c) ब्रह्म वा इदमग्र आसीत् तदात्मानमवेतत् आहं ब्रह्मास्मीति !

तस्मात् तत्सर्वे अभवत् तद्यो यो देवानां प्रत्यबुध्यत स

पच तदभवत् तथा ऋषीणां तथा मनुष्याणाम्...य पच

244

SURVEY OF UPANISHADIC PHILOSOPHY

वेद अहं ब्रह्मास्मीति स इदं सर्वं भवति । अथ योडन्यां देवतामुपास्ते अन्योडसौ अन्योऽहमस्मीति, न स वेद यथा पशुरेव स देवानाम् ।

बृ. I. 4. 10.

(d) स यज्ञायं पुरुषे यज्ञालावादित्ये स एकः ।

तै. II. 8.

(e) पुरुष एवेदं विश्व... एतद्यो वेद निहितं गुहायां सोऽविद्याग्रंथिं विकिरतீह सोऽस्य ॥

मुं. II. I. 10.

(f) स य एतदेवं पैतदात्म्यमिदं सर्वं तत्त्वमसि श्वेतकेतो ।

छां. VI. 8. 7.

29 (a) यथोर्णनाभिः सृजते गृहते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात्केशलोमानी तथाक्षरात्संभवतीह विश्वम् ॥

मुं. I. I. 7.

(b) तदेतत्सत्यं यथा सुदीतः पावकाद्विस्फुलिङ्गा सहस्रशः प्रभवन्ते सरूपाः । तथाक्षराद्धिविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति ॥

मुं. II. I. I.

30 (a) यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥

मुं. III. 2. 8.

(b) न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन् ब्रह्माप्येति... तथथाSहिनिर्ल्वेनी वल्मीके मृताः प्रत्यस्ता शेरते पत्मेव इदं शरीरं शेते ।

बृ. IV. 4. 6–7.

31 (a) हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्प्रकाशय पात्र्णु सत्यधर्माय दृष्टये ॥

ई. 15.

(b) दूरमेते विपरीते विषुची अविद्या या नः प्राण्यायापि । अविद्यायमनन्तरे वर्तमाना: स्वयं धीराः पण्डितं मन्यमानाः दन्द्रम्यमाणा: परियन्ति मूढा अन्धेनैव नीयमाना वथाः ॥

क. I. 2. 4, 5.

(c) पुरुष एवेदं विश्व... एतद्यो वेद निहितं गुहायां ग्रहायाम् । सोऽविद्याग्रंथीन् विकिरतीह सोऽस्य ॥

मुं. II. I. 10.

(d) नाना तु विद्या च अविद्या च । यदेव विद्या च करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति ॥

छा. I. I. 10

(e) असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मां अमृतं गमय ।

बृ. I. 3. 28

CHAPTER IV: ROOTS OF PHILOSOPHIES

(f) अथ धीरा अमृतत्वं विदित्वा भुवं अधुवोधिह न प्रार्थ-

यन्ते ।

क. II. 4. 2.

(g) त इमे सत्याः: कामाः अनृतापिधानाः तेषां सत्येनां कतां

अनृतमपिधानम् । यो यो हि अस्य इतः: प्रैति न तामिह

दर्शनाय लभते ।।तद्यथा हि हिरण्यनिधिं निहितं अक्षेत्रज्ञा

उपयुपरि संचरन्तो न विन्देयु: एवमेव इमा: सर्वा: प्रजा:

अहरहर्गच्छन्त्य: पतं ब्रह्मलोकं न विन्दन्ति अनृतेन हि

प्रत्यूढा: ।। स वा एष आत्मा हदि..अहरहर्वा एवंचित्स्वर्गे

लोकमेति ।

छां. VIII. 3. 1–3.

(h) तेषां अशौ विरजो ब्रह्मलोको न येषु जिह्हं अनृतं न माया

चेति ।

प्र. I. 16.

(i) तस्याभिध्यानात् योजनात् तत्त्वभावात् भूयोभान्ते विश्व-

मायानिवृत्ति: ।

श्वे. I. 10.

(j) रूपं रूपं प्रतिरूपो बभूव तस्य रूपं प्रतिचक्षणाय ।। इन्द्रो

मायाभि: पुरुरूप ईयते युक्ता ह्यस्य हर्य: शतादशा ।।

बृ. II. 5. 19; cf.also ऋ. VI. 47. 18.

(k) असमान्यागरी सृजते विश्वमेतत् । तस्मिन्नभुगो मायया

संतिद्ध: ।

श्वे. IV. 9.

(l) मायां तु प्रकृति विद्यान्मायिनं तु महेश्वरम् ।

श्वे. IV. 10.

(m) य एको जालवानीशात ईशानाभि: सर्वान् लोकान् ईरात

ईशानाभि: ।

एकैकं जालं बहुधा चिकुर्वन् अस्मिन्स्वेगे संहरत्येष देव: ।

भूय: सृष्टा यतयस्थेष: सर्वाधिपत्यं कुरुते महात्मा ।।

श्वे. III. 1.

(n) यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं

पश्यति ।

बृ. II. 4. 14.

(o) यथा सोम्य एकेन मृत्पिण्डेन सर्वे मृन्मयं विश्ञातं स्यात्

वाचारंभणं विकारो नामधेयं मृत्तिका इत्येव सत्यम् ।

छां. VI. 1. 4.

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sound, the body, the right eye and the left eye ; how ultimately Bālāki's mouth was gagged when he could proceed no further in his peculiar way of philosophising ; how Ajātaśatru took Bālāki by the hand, went to a man who had fallen in deep sleep, and called upon him saying ' Thou great one, clad in white raiment, O king Soma '; how the man, who had fallen in deep sleep, still remained lying ; how he rose at once when Ajātaśatru pushed him with his stick ; and how, finally, Ajātaśatru told Bālāki that in the person who had gone to sleep, the sleeping consciousness may be regarded as ultimate reality (S. 3). In this passage we have evidently the deficiency of both the cosmological and physiological categories brought out in favour of the psychological category, namely, the deep-sleep consciousness. We shall see later how even this is an inferior answer to the problem that has been raised ; and, therefore, we shall not stop at this place to discuss the final psychological answer of the Upanishadic philosophers on this head.

5. The cosmological approach has been tried and found wanting in favour either of physiological or psychological categories. But it does not by any means follow that the cosmological speculations of the Upanishadic philosophers did not lead them independently to the positing of Absolute Existence. If we look deeper, we shall find in them the same kind of cosmological proof for the existence of the Absolute, as we find, for example, in the history of Greek Philosophy. A passage of the Taittirīya Upanishad declares that behind the cosmos there must be an existence which must be regarded as responsible for its origin, sustenance, and absorption: " that from which all these beings come

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earthly fire, which obviously owes its resplendence to something else ?" Shall we say that all these so-called resplendent things are resplendent in their own native light, or must we assert that they derive their power of illumination from a primal eternal verity which lies at the back of them all, and whose illumination makes possible the illumination of the so-called luminous objects of nature ? " Before Him the Sun does not shine, before Him the moon and the stars do not shine, before Him the lightning does not shine ; far less this earthly fire. It is only when the Absolute shines first, that all these objects shine afterwards. It is by His luminosity that they become luminous " (S. 5. b).

7. The Brahman, therefore, which must be posited as the fount and source of all existence, and which must be regarded as the origin of all power and resplendence, must also be taken, say the Upanishadic thinkers, as the subtle essence underlying all the gross manifestations that we meet with in the world. Another parable, this time from the Chhāndogya Upanishad, tells us how in the conversation that took place between a teacher and his pupil, the teacher, in order to convince his pupil of the subtlety of the underlying essence, directed him to bring to him a small fruit of the Nyagrodha tree ; how, when the disciple had brought one, the teacher directed him to break it open ; how, when it was broken open, he asked him to see what was inside the fruit of the tree ; how, when the disciple looked into it, he saw that there were seeds infinite in number, and infinitesimal in size ; how when the teacher again directed him to break open one of those seeds, the disciple did so, and, being asked to see further what was there, said " Nothing !

God is the subtle essence underlying phenomenal existence.

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The Theological Approach

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§ 12 ] CHAPTER V : METAPHYSICS

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tical with the Self within us : it is only when this identifi-cation takes place that we arrive, according to the Upani-shadic philosophers,at the ultimate conception of Reality.

III—THE PSYCHOLOGICAL APPROACH

12. Let us now proceed to see how the Upanishadic

The conception of the Self reached by an ana-lysis of the various physiological and psy-chological categories.

philosophers reached the idea of ultimate reality by the psycholo-gical method. In a conversation which took place between King Janaka and Yājñavalkya as re-ported in the Bṛihadāraṇyaka Upanishad, we find that Yājñavalkya asked Janaka as to what psycho-logical doctrines he had heard about the nature of ul-timate reality. Janaka was a very inquisitive and philosophically inclined king, and he had therefore known all the opinions on that head which had been imparted to him by different sages. He proceeded to tell Yājñavalkya the opinions of these various philosophers. " Jitvan Sailini told me," said king Janaka, " that speech was the ultimate reality. " Yājñavalkya answered that this was merely a par-tial truth. Then king Janaka told him that Udañka Saulbāyana had said to him that breath was the ultimate reality. This also, said Yājñavalkya, was only a partial truth. Varku Vārshṇi had told him, said Janaka, that the eye was the final reality. This again, said Yājñavalkya, was only a partial truth. Then the king went on to say how Gardabhī-vipīta Bhāradvāja had told him that the ear was the final reality ; how Satyakāma Jābāla had said that the mind was the final reality ; how Vidagdha Sākalya had told him that the heart was the final reality ;—all of which opinions, said Yājñavalkya, were only partial truths (S. 10. a). In this enumeration of the opinions of different Upanishadic philosophers as re-

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Chapter V : Metaphysics

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CHAPTER V: METAPHYSICS

282 Survey of Upanishadic Philosophy

कत्येव देवा यात्ववल्क्येति हौवाच । कत्येव देवा याज्ञवल्क्येति स अध इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति द्वात्रिंशत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति षडित्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति त्रय इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति द्वौ इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति एक इत्योमिति होवाच । कतम एको देव इति... पूर्वस्यैन मन्त्रस्यैकोऽन्तो मनो ज्योति: यो वै तं पुरुषं विद्धात्सर्वस्यात्मन: परायणं स वै तं वेदिता स्याध्यात्म- चलक्य वेद न हि तं गुरुः सर्वस्यात्मन: परायणम् ।

बृ. III. 9. 1-10.

(b) एको हि कुद्रो न द्वितीयाय तस्युगे इमांल्लोकानीशात ईश- नीशिः । प्रत्यङ्जनास्तिष्ठति संञ्चुकोपातकाले संसृज्य विश्वा भुवनानि गोपाः ।। विश्वतस्राक्षरुत विश्वतोमुखो विश्वतोवाहुर्त विश्वतस्पात्त । सं बाहुभ्यां धमति सं पतत्रैर्धीवामूमी जनयन्देव एकः ॥

श्वे. III. 2. 3.

(c) स्वभावमेक कचयो वदन्ति कालं तथान्ये परिमुह्यमानाः । देवस्यैष महिमा तु लोके येनेऽं प्रास्यते ब्रह्मचक्रम् ॥ येनाह- कृतं नित्यमिदं हि सर्वज्ञः कालकलो गुपी सर्वविद्यः । तेनेश- शितं कर्म विचर्तते ह पृथव्यप्तेजोऽनिलखानि चिन्त्यम ॥...। आदि: स संयोगनिमित्तहेतुः परब्रिकालादिकलोडपिदष्टः । तं विश्वरूपं अचमृतमिव्यं देवं स्वचित्तस्थमुपास्य पूर्वेम् ॥... पति पत्नीनां परमं परस्तादिदम देवं भुवनेशमिड्यम् । न तस्य कार्य करणं च विद्यते न तत्समध्वाभ्यधिकोऽभ्र ह्ययते । परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञान- बलक्रिया च ॥ न तस्य कश्चित्पतिरास्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥...। एको वशी निष्क्रियाणां बहूनामेकं बीजं बहुधा य: करोति । तमात्मस्थं येडनुपइ- यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेराम् ॥

श्वे. VI. 1-12.

9 (a) यो देवेभ्यो योडधभ्य यो विभ्वं भुवनमाविवेश । य ओष- धीषु यो वनस्पतिषु तस्मै देवाय नमो नमः ॥

श्वे. II. 17.

Chapter V : Metaphysics

स पष इह प्रविष्ट आनखाग्रेऽथो यथा शूरः सुरधाने डचहितः स्याद्विश्वंभरो वा विश्वंभरकुलायो तेन पष्यन्नित ।

बृ. I. 4. 7-10

लब्ध्वेतद हृदयं वेधायाय मार्तंडपरिसिद्धा इति । स ह तथा चकार । तं होताह यह्ना लब्धजशुदके डचाधा अंग तदाहरति तद्वाचम्रिय न विध्यंद यथा चिलीनमेष । अंग अस्य अतद्वाचामिति कथामिति लबणामिति । मध्यादाचामिति कथामिति रुच्यामिति ! अंतादाचामिति कथमिति । तद्ध तथा चकार । तच्छवतरंसंचरते । तं होवाचात्र वाच किल सत्सोम्य न निःालयसै डच किलेति । स य पषोडणिम्रा..तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो ।

छां. VI. 13. 1-3.

(b) सूयां यथा सर्वलोकस्य चक्षुने लिप्यते न्वाखुषैर्व्यादिदोषैः । एकस्थथा स्यर्गसूतांत रात्मा न लिप्यते लोकदुःखेन वाह्यः ॥

क. II. 5-11.

(c) स भूमिं विश्वतो वृत्वा डत्यतिष्ठद्दशांगुलम । ॥

श्वे. III. 14 ( also RV. X. 901 ).

आत्मप्रथैको भुवनं प्रविश्यो रूपं रूपं प्रतिरूपो बभूव । एकस्थ सर्वभूतांतरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥ वायुर्यथैको भुवनं प्रविश्यो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतांतरात्मा रूपं रूपं प्रतिरूपो बहिश्च ॥

क. II. 5. 9, 10.

बृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेंद पूर्‌र्णं पुरुषेण सर्वम्‌।

श्वे. III. 9.

10 (a) यत्ते कश्चिदग्रवीच्चक्षुर्णवामे त्यग्रवीत्समे जित्वा शैलीन निर्वाणंवै ब्रह्मेति..एकपादास्ते पतत्संप्रादिति । ...। अप्रचीन्त उदकंः शौक्बायनः प्राणो वै ब्रह्मेति...एकपादास्ते पतत्संप्रादिति ।...। अप्रचीन्त्से वकुंचर्णः चक्षुर्वै ब्रह्मेति...एकपादास्ते पतत्संप्रादिति ।...। अप्रचीन्त्से गर्दर्भीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति...एकपादास्ते पतत्संप्रादिति । ... । अप्रचीन्त्से सत्य-कामो मनो वै ब्रह्मेति...एकपादास्ते पतत्संप्रादिति । ...। अप्रचीन्त्से विदग्धः शाकल्यो हृदयं ब्रह्मेति...एकपादास्ते पतत्संप्रादिति ।

बृ. IV. 1. 2-7.

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(b) ओङ्क्रस्य ओङ्क्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश्चक्षुरतिमुच्य धीरा: प्रेत्यास्माल्लोकादमृतता भवन्ति ॥ ... ॥ यद्वाचानभ्युदितं येन वागभ्युद्यते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ यन्मनसा न मनुते येनाहुर्मनो मतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते । यच्छ्रुतेन न शृणोति येन श्रुतमुपासते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ यत्प्राणेन न प्राणिति येन प्राणः प्राणीयते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥

के. I. 2. 8.

II तद्रोभये देवासुरा अन्वचुक्षुधिरे...इन्द्रो हैव देवानामभिप्रवन्नाज, विरोधिनोऽसुरान्, तौ...समित्पाणि: प्रजापति- सकाशमाजगामतु:...तौ ह प्रजापतिरुवाच य पषोडक्षिणि पुरुषो हृदये पष आत्मेति होवाच...योऽयं सबाह्योऽनु परिषिक्तौ भूतवोदशारावेऽड्केकां चकाते...पष आत्मेति हो- वाच्य पतद्गृतममभयमेतद्ब्रह्मेति । तौ ह शान्तहृदयौ प्रच- ब्राजतु: l...l शान्तहृदय पच विरोधिनोऽसुरान्जघाम ।... अथ हेन्द्रौ प्राप्त्यैव देवानेतद्रयं ददर्श यथैव कल्याणमसिमन् द्रविे साध्वलंकते साध्वलंकृतो भवति सुवर्चसे सुवर्चा: परिष्क्कते परिष्कृतः;पचमेवायमस्मिन्नश्रेयोऽभ्रेड्यो भवति झामे स्वामः परिष्कृणे घरिपरिष्करण:...नाहमत्र भोग्यं पश्यामीति स समित्पाणि: पुनरेयाय l...l तस्मै (इन्द्राय) होवाच य पष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाच प्तदगृत- मभयमेतद्ब्रह्मेति । स ह शान्तहृदय: पचवाजिज्ञासते l स ह अप्यवैव देवानेतद्रयं ददर्श...अप्रियवेदेव भवति, अपि रो- दितीव नाहमत्र शोभ्यं पश्यामीति समित्पाणि: पुनरेयाय...l तस्मै ( इन्द्राय ) होवाच तद्यत्तत् खलु: संप्रसाद: स्वप्नं न विजानात्येष आत्मेति होवाच...स ह शान्तहृदय: प्रच- ब्राज स ह अप्राप्यैव देवानेतद्रयं ददर्श न कत्लु अयमेवं संप्रस्त्यात्मानं जानात्ययमहमस्मीति नो पच इमानि भूतानि विनाशमेवापीतो भवति नाहमत्र शोभ्यं पश्यामीति स समित- स्पाणि: पुनरेयाय l...l तस्मै ( इन्द्राय ) होवाच । मघवन् मर्त्यो वा ह्यवं शारीरमस्मृत्युन । तदस्य अमृतास्य अशापी

CHAPTER V: METAPHYSICS

286 Survey of Upanishadic Philosophy

न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतारं शृणुयार्न मतेर्मतारं मन्वीथा न विज्ञातेरविज्ञातारं विजानीयाः।

बृ. III. 4. 2.

अदृष्टो द्रष्टाSश्रुतः श्रोताSमतो मन्ताSविज्ञातो विज्ञाता, नान्योऽतोऽस्ति द्रष्टा, नान्योऽतोऽस्ति श्रोता, नान्योऽतोऽस्ति मन्ता, नान्योऽतोऽस्ति विज्ञाता ।

बृ. III. 7. 23.

(c) याज्ञवल्क्य, किं ज्योतिरेवायं पुरुष इति। आदित्ये ज्योति: सम्राडिति होवाचादित्येनैवायं ज्योतिषास्ते पश्यति कर्म कुरुत इत्येवमेवैतद्याज्ञवल्क्य ।। अस्तमित आदित्ये याज्ञवल्क्य किंज्योतिरेवायं पुरुष इति चंद्रमा इति । पवास्य ज्योतिरेवैति...।। अस्तमित आदित्ये याज्ञवल्क्य चंद्र-चंद्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इतिSग्निरेवास्य ज्योतिरेवति.. ।। अस्तमित आदित्ये याज्ञवल्क्य चन्द्र-चंद्रमस्स्यस्तमितेऽग्नावपि किंज्योतिरेवायं पुरुष इति वागेवास्य ज्योतिरेवति ।

बृ. IV. 3. 2–6.

14 (a) आत्मा वा अरे द्रष्टव्यः ।

बृ. II. 4. 5.

(b) आत्मानं विजानीयादयमस्मीति पुरुषः ।

बृ. IV. 4. 12.

(c) अयमात्मा ब्रह्म ।

बृ. II. 5. 19.

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।। शांति: ।।

(d) आहं ब्रह्मास्मि ।

बृ. I. 4. 10.

(e) सर्वं खल्विदं ब्रह्म ।

छां. III. 14. 1.

CHAPTER VI

THE ETHICS OF THE UPANISHADS

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Chapter VI : Ethics

formulation of such theories is a more concrete problem than the formulation of the theories of the Moral Standard, which is by the very nature of the case bound to be abstract.

As there is a variety of Metaphysical theories in the Upadishadic literature as we saw in a previous chapter, similarly there is a variety of theories about the nature of the Moral Ideal.

To begin with, we have an entirely anti-hedonistic theory advocated by the author of the Kaṭhopanishad.

We are told there that " there are two different paths, the path of the good and the path of the pleasant, and that these two diverse paths try to seduce a man each to itself.

Of these, he who follows the path of the good is ultimately rewarded by the fulfilment of his aim, while he who follows the path of the pleasant loses the goal which he is pursuing.

When the good and the pleasant present themselves before a man, he looks about him if he be wise, and decides which of them to choose.

The wise man chooses the good before the pleasant, while the fool chooses the pleasant before the good " (S. 4. a).

In these two verses from the Kaṭhopanishad we have a classical expression of the conflict between the good and the pleasant as experienced even in the Upanishadic days.

Who will not say that the story of the conflict between the Good and the Pleasant in the Kaṭhopanishad trying to attract a man to themselves reminds one of a similar story of the choice of Hercules in Xenophon, where the two maidens, Pleasure and Virtue, present themselves before Hercules with their several seductions, and Hercules chooses Virtue?

As with Hercules, so with Nachiketas.

Even though the God of Death tries to seduce Nachiketas by the offer of a life of pleasure and glory, Nachiketas refuses to be imprisoned in the chains which Yama has forged for him (S. 4. b), and therein proves that he is not like the ordinary run of mankind

294 Survey of Upanishadic Philosophy [ § 7

which hugs to its heart the path of plesasure and glory to be only ultimately disillusioned in its choice. Nachiketas, true anti-hedonist as he is, refuses to be seduced by the life of pleasure.

7. It is likely, however, that anti-hedonism may degenerate into an utter pessimism, and so likewise does it happen in the case of certain Upanishads. The Kathopanishad asks in a pessimistic vein : " what decaying mortal here below would delight in a life of the contemplation of the pleasures of beauty and love, when once he has come to taste of the kind of life enjoyed by the unageing immortals ?" (S. 5. a). This is almost in the spirit of Schopenhauer who said that the best thing for man here below is not to have been born at all, and the second best to have died young. In a similar spirit, the Kathopanishad condemns the desire for a long life of sensual enjoyment in preference to even a momentary contemplation of the life immortal. This pessimistic mood is most expressively brought forth in the Maitri Upanishad, where, our attention having been called to the contemplation of the universal evil that exists in the world and the impermanence of things having been most poetically expressed, life is described as the source of eternal misery. " What is the use of the satisfaction of desires;" asks Brihadratha, " in this foul-smelling and unsubstantial body, which is merely a conglomeration of ordure, urine, wind, bile and phlegm, and which is spoilt by the content of bones, skin, sinews, marrow, flesh, semen, blood, mucus and tears ? What is the use of the satisfaction of desires in this body which is afflicted by lust, anger, covetousness, fear, dejection, envy, separation from the desired, union with the undesirable, hunger, thirst, old age, death,

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300 Survey of Upanishadic Philosophy [§ 11

other philosophers in Janaka's court. The apology which Yājñavalkya apparently offered for his conduct was that " he was enjoined by his father not to take away any wealth without having imparted spiritual instruction " (S. 10. c). It is evident that Yājña- valkya desired both material as well as spiritual good ; and in spite of his otherwise supremely idealistic teach- ing, he possibly wanted to set an example by showing that the consideration of external good cannot be entirely ignored even by idealists as constituting a moment in the conception of the highest good.

12. The author of the Taittirīyopnishad goes even a step further, and tells us that probably there is no distinction of kind between physical good and spiritual good, and that we may thus regard the two as commensurable in terms of each other. In a famous passage he makes for us an analysis of the conception of bliss. Physical good to him is itself an aspect of " bliss," as spiritual good constitutes the acme of " bliss" ; and according to that author, there is a scale of values con- necting the so-called physical bliss on the one hand with the highest spiritual bliss on the other. What, according to him, is the unit of measurement ? We are told that the unit of measurement may be taken to be " the happiness of a young man of noble birth and of good learning, who is very swift and firm and strong, and to whom is granted the possession of the whole earth full of wealth. Of a hundred such blisses is made the bliss of the human genii ; of a hundred blisses of these genii is made the bliss of the divine genii ; of a hundred of these latter blisses is made the bliss of the fathers ; of a hundred blisses of the fathers is made the bliss of the gods who are born gods ; of a hundred of these is made the bliss of the gods who have

Beatificism.

Chapter VI: Ethics

306 Survey of Upanishadic Philosophy §15

15. We must not fail to take account, however, of Supermoralism. a phase of the theory of the moral ideal as propounded in the Upanishads.

This is the theory of what we may call Supermoralism, the state of being beyond good and bad, the ethical counterpart of the metaphysical theory of Absolutism.

There is, however, a distinction between the supermoralism of Bradley and Nietzsche on the one hand, and the supermoralism of the Upanishads on the other.

Neitzsche's supermoralism affects only the superman, who, in the possession of absolute strength, defies, and therefore rises above, all conceptions of good and bad.

The Bradleyan supermoralism affects only the Absolute, which in its absoluteness is to be regarded as being beyond both good and bad.

On the other hand, the Upanishadic supermoralism affects the Individual as well as the Absolute, and the Individual only so far as he may be regarded as having realised the Absolute in himself.

The passage from the Kaṭhopanishad which tells us that "the Absolute is beyond duty and beyond non-duty, beyond action and beyond non-action, beyond the past and beyond the future," supported likewise by the passage from the Chhāndogya Upanishad which tells us that "the bodiless Ātman is beyond the reach of the desirable and the undesirable" (S.15. a), has its counterpart in the passage from the Muṇḍakopanishad which tells us that "the Moral Agent shakes off all conceptions of merit and demerit, that is, in other words, goes beyond the reach of virtue and vice, and good and bad, when he has attained to divine assimilation after realising the golden-coloured Being who is the lord and governor of all" (S. 15. b).

Similarly, we are told in the Bṛihadāraṇyakopanishad that the Ātman who lives in the citadel of our heart, and who is the lord and protector of all, grows neither great by good actions

§ 16 ] Chapter VI : Ethics

307

nor small by evil actions (S. 16. a), while he who con-

templates upon this Ātman himself attains a like vir-

tue, when his greatness ceases to grow by good actions,

or diminish by bad actions (S. 16. b). These passa-

ges tell us that the Moral Agent goes beyond the reach

of good and bad, when and only so far as he has attained

to likeness with, or becomes merged in, the Ātman, who

is himself, metaphysically speaking, beyond the reach

of good and bad.

III—Practical Ethics

16. We have discussed hitherto the theories of the

Virtues in the Brị- Moral Standard and the Moral

adaranyaka. Ideal which have been advanced

in the Upanishads. We shall now

go on to a consideration of the practical side of

Ethics, namely the enumeration and inculcation of

certain virtues in the various Upanishads. And

first, about the three cardinal virtues which are

enumerated in the Bṛihadāraṇyakopanishad. There

we are told how " once upon a time the gods,

men, and demons all went to their common father,

Prajāpati, and asked him to communicate to them the

knowledge which he possessed. To the gods, Prajāpati

communicated the syllable Da, and having asked them

whether they had understood what he had said to

them, received the answer that they had under-

stood that they were asked to practice self-control

(Dāmyata), upon which Prajāpati expressed satisfac-

tion. To the men he also communicated the syllable

Da, and after having asked them whether they had

understood what he had said to them, received the

answer that they had understood that they should prac-

tise charity (Datta), upon which Prajāpati said he was

satisfied. To the demons likewise, Prajāpati commu-

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Chapter VI : Ethics

SOURCES VI

SURVEY OF UPANISHADIC PHILOSOPHY

Chapter VI : Ethics

परस्तात्। तद्विज्ञानेन परिपश्यंति धीराः श्रानन्दरूपममृतं यद्विभाति ।

मुं. II. 2. 5-7.

(b) तस्मादेवंविच्छांस्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वा श्रात्मन्यात्मानं पश्यति । सर्वमात्मानं पश्यति । नैवं पाप्मा तरति, सर्चै पाप्मानं तरति, नैवं पाप्मा तपति, सर्चै पाप्मानं तपति, विपापो विरजोऽविद्याकृत्स्नो ब्रह्मभवति ।

बृ. IV. 4. 23.

(c) प्राणो ह्येष यः सर्वभूतैर्विभाति विजानन्नविद्वान्भवते नातिवादी । श्रात्मक्रीड श्रात्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः ॥

मुं. III. I. 4.

9 (a) कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः । एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥

ई. 2.

(b) श्रंधं तमः प्रविशांति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥ श्रन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं स ह । श्रविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥

ई. 9-11.

10 (a) मा नस्तोके तनये मा न श्रायु षि मा नो गोषु मा नो श्रश्वेषु रीरिषः । वीरान्मा नो रुद्र भामिनोऽवधीरिष्मंतः सद्मित्स्वाहमहे ।

श्वे. IV. 22.

(b) सत्यं चाऽप्रमदितव्यम् । धर्मं चाऽप्रमदितव्यम् । कुशलाश्रमदितव्यम् । स्वत्यै न प्रमदितव्यम् ।

तै. I. II. 1.

(c) तं होवाच “ याज्ञवल्क्य, किमर्थमचारिः; पशूनिच्छन् श्रपघ्नन्नानि” । उश्रयमेव सम्राडिति होवाच ।

बृ. IV. I. I.

स होवाच याज्ञवल्क्यः ।पिता मे डमन्यत न श्रनुशिष्य हरतेति ।

बृ. IV. I. 7.

11. द्रप्साडनदस्य मीमांझा भवति । युषा स्वास्या-

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322 SURVEY OF UPANISHADIC PHILOSOPHY

हैनमसुरा उवाचैनं नो भवान्नित तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा ३ इति व्यज्ञासिष्मेति होउदियद्वामिति न आस्थेत्योमिति होवाच व्यज्ञासिष्टेति तदेतदैवैषा दैवैवागनुचदति सन्तनयित्नुद इव द इति दास्यतदत्त दयंधमिति तदेतत् अर्यं शिक्षेदं दानं द्यामिति ॥ तै॥ V॥ 2॥ 1-3॥

(b) अथ यत्तपो दानमाजवंमहिंसा सत्यवचनमिति ता अस्य दाक्षिणा: ॥ तै० III॥ 17॥4॥

(c) स्तेनो हिरण्यस्य सुरां पिवंश्र गुरीस्तलंपावसनं ब्रह्महा चैते पतन्ति चत्वार: पंचमश्श्राचारंस्तैरिरिति ॥ छां॥ V॥ 10॥ 9॥

ऋतं च॒ स्वाध्यायप्रवचने च॒ । सत्यं च॒ । तपश्र्च॒ । दमश्र्च॒ । शमश्र्च॒ । अग्निहोत्रं च॒ । अतिथयश्र्च॒ । मानुषं च॒ । प्रजा च॒ । प्रजननश्र्च॒ । प्रजातिश्र्च॒ । सत्यमिति सत्यवचा रथीतर: इति तप इति तपोनित्य: पौत्तमश्र्चि: । स्वाध्यायप्रवचने एवति नाको मौद्गल्य: । तद्धि तपस्तप: ॥

तै० I॥ 9॥

वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद धर्मं चर स्वाध्यायान्मा प्रमद: । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सी: ।... देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव पितृदेवो भव आचार्यदेवो भव अतिथिदेवो भव । यान्यनवद्यानि कर्माणि तानि सैवितव्यानि नो इतराणि ।...। ये के चास्मच्छ्रेयांसो ब्राह्मणा: तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयं अश्रद्धया ऽऽदेयम् । श्रिया देयं हिया देयं भिया देयं संविदा देयम् ॥

तै० I॥ 11॥ 1-3॥

सत्यवामो ह जाबालो जाबालां । मातरमामंचरयांचक्रे ब्रह्मचर्यं भवति विचरिष्यामि किं गोत्रोहमस्मीति । सा हैनमुवाच । तात यद्योत्रस्त्वमसि बह्महं चरन्ती परिचरिणी यौचने त्वामवमें साहमेतद् वेद वद्धोत्रस्त्वमसि जाबाला तु नामाहमस्मि सत्यवामो नाम त्वमसि स सत्यवाम इति । स ह हार्षीन्मतम् गौतम-

केयोवाच ब्रह्मचर्ये । भगवत्ति ऋष्याश्रुपेयसा भगवन्तमिति होवाच किं गोत्रोऽहं भोक्ष्यामि इति ह देवा नामेन

CHAPTER VI : ETHICS

Survey of Upanishadic Philosophy

CHAPTER VII

INTIMATIONS OF SELF-REALISATION

In a previous Chapter we have seen how the Philosophy is to Mysticism as Knowledge is to Being.

Upanishadic seers arrived at the conception of a unitary Ātman who fills the whole world of nature as of mind, from whom the world comes into being, in whom the world lives, and into whom the world is finally absorbed.

It is this conception of Ātman which we saw to be the quintessence of the philosophical teachings of the Upanishads; it is this conception which enables us to bridge over the disputes between the various contending theological schools; and finally, it is this conception which gives a proper place to the various constructions of reality in the ultimate explanation of things.

We also suggested in that Chapter that the Upanishads afforded a practical lesson for the realisation of Ātman.

They are not content with merely constructing an intellectual explanation of Reality, but suggest means for the practical attainment of it.

It is true that, in the very nature of things, the problem of Self-realisation could not be expected to be expounded in a deliberate fashion by the Upanishadic Seers.

They only throw hints and suggest the way for realising the Self, only too cognizant of the fact that any description of the great mystic experience by word of mouth would fall short of reality, as much as any mediate, intellectual, or expressible knowledge would fall short of immediate, intuitive, first-hand experience.

There is the same gulf between the expression of an experience

328 Survey of Upanishadic Philosophy

338 Survey of Upanishadic Philosophy [§ 10

10. The Yoga doctrine in the Śvetāśvataropanishad is a more developed one than in the other Upanishads, and we have in the second chapter of that

Yoga doctrine in Svetasvatara.

Upanishad a classic and almost systematic description of the practices and effects of Yoga, which may be said to carry the Upanishad quite near to the time when the Yoga doctrine came to be systematised in a new school of philosophy. We are told that “ we should hold our body with its three erect parts quite even, and that we should pen our mind, along with our senses, in the heart. We should concentrate upon Brahman, and, with the help of that boat cross all the fearful streams that bar our spiritual progress. Controlling our breath and with our actions quite measured, we should throw out by the nose our Prāna when it becomes quite exhausted in the process of inspiration, and we should regulate our mind which is like a chariot to which are yoked very evil horses. We should sit for the practice of Yoga on an even and pure piece of ground which is free from pebbles, fire, and sand, and which is also free from sounds and watery resorts. The place where we sit for practice should be delightful to the mind, and not jarring to the eye ; and we should choose for practice a place in the still recesses of a cave ” (S. I5. a). The Svetāśvataropanishad also lets us into the mystery of the physiological effects achieved by this practice of Yoga. “ When the five-fold result of Yoga arising from the different elements, namely, earth, water, fire, air, and ether comes well to operate, the practiser of Yoga knows neither disease, nor old age, nor death, for verily his body has become full of the fire of Yoga. His body now becomes very light, the pulse of health beats within him, he becomes free from desires, his

342 Survey of Upanishadic Philosophy

344 Survey of Upanishadic Philosophy

348 Survey of Upanishadic Philosophy

352 Survey of Upanishadic Philosophy [§ 17

tells us furthermore that " the source from which he

had come was Purity itself." May this not refer to

the Purity of the Divine Life from which all existence

springs ? Then, again, Triśaṅku tells us that he was

as it were "the Immortal Being in the Sun,"—an iden-

tification Īśāvāsya-wise of the Individual and Univer-

sal Spirit. Furthermore, Triśaṅku says that he re-

garded himself as " a treasure of unsurpassable value,"

referring probably to the infinite wealth of Ātmanic

experience that he had obtained. Finally, he tells

us that he was verily " the intelligent, the immortal

and the imperishable One," thus identifying himself

with Absolute Spirit (S. 29). Finally, that greatest

of the Mystics whose post-ecstatic monologue is pre-

served for us in the Taittirīya Upanishad, tells us in a

passage of unsurpassed grandeur throughout both

Upanishadic as well as post-Upanishadic literature

that when he had transcended the limitations of his

earthly, etheric, mental, intellective, and beatific

sheaths, he sat in the utter silence of solipsistic soli-

tude, singing the song of universal unity : " How won-

derful, how wonderful ; I am the food, I am the food ;

I am the food-eater, I am the food-eater ; I am the

maker of their unity, I am the maker of their unity, I

am the maker of their unity," which utterances only

mean, metaphysically, that he was himself all matter

and all spirit as well as the connecting link between them

both, and epistemologically, that he was himself the

subject-world and the object-world as well as the en-

tire subject-object relation—a stage of spiritual ex-

perience which has been well characterised by a

modern idealistic thinker as a stage where the differ-

ence between the field, the fighter, and the strife vani-

shes altogether—the culmination of the unitive song

being couched in terms which are only too reminiscent

Chapter VII : Mysticism

SOURCES VII

Survey of Upanishadic Philosophy

Chapter VII : Mysticism

7 (a) क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षिं श्रद्धा-

यं तः । तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवदैस्तु चर्‌र्णम् ॥

मुं. III. 2. 10.

(b) इदं वाचु तज्ज्ज्ञेयाय पुराय पिता ब्रह्म प्रदूयात्प्रणाय्याय

वान्तेवासिने । नान्यस्मै कस्मैचन यस्यास्मा इमामादि‌ः

परिद्रुहितां धनस्य पूर्णी दद्यादेतदेव ततो भूय इत्येतदेव

ततो भूय इति ॥

छां. III. II. 5-6.

(c) वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् ।

नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ यस्य

देवेभे तथा गुरोः । तस्यैव कथिता अर्थाः प्रकाशान्ते

महात्मनः प्रकाशान्ते महात्मनः ॥

श्वे. VI. 22-23.

8 (a) सर्वे वेदा यत्पद्मामनन्ति तपांसि सर्वाणि च यद्वदन्ति ।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीम्यो-

मित्यते । एतद्यथाक्षरं ब्रह्म एतद्यथाक्षरं परं एतद्यथाक्षरं

वाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥

क. I. 2. 15-17.

(b) तदथ्या शंकुना सर्वाणि पर्णानि संतृण्णानि पवमौकारेण

सर्वी वाकू संतृण्णा ओंकार एवेदं सर्वम् ॥

छां. II. 23. 3.

9 घृतग्रहीतवौपनिषदं महाखं शरं ह्युपासानिशितं संधयीत ।

आयस्य तद्नावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोऽम्य

विद्धि ॥ ३ ॥ प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।

अप्रमत्नेन वेद्धव्यं शरवच्चेत्स्वरचन्मयो भवेत् ॥ ४ ॥

मुं. II. 2. 3-4.

10 ॐ इति एष स्वरो‌न्त्रेति ।

छां. I. 5. 1, 3.

11 अथ हैनं शौनकः सत्यकामः पप्रच्छ । स यो ह वैतद् भगव-

न्मनेषु प्रायणान्तमोंकारमभिध्यायीत । कतमं वाव स

तेन लोकं जयतीति । तस्मै स होवाच 'एतदै सत्यकाम

पं चापरं च ब्रह्म यदोंकारः । तस्माद्विद्धानतेनैवायतने-

नैकतरमन्वेति ।....यथा पादोदरस्त्वचा विनिर्मुच्यते

एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुह्रियते ब्रह्म-

Survey of Upanishadic Philosophy

Chapter VII : Mysticism

358 Survey of Upanishadic Philosophy

प्रथमात्मानमनि गृृध्यतेऽसौ सत्येनैनं तपसा योऽनुपइयति ॥

श्वे. I. 15.

(d) घृतात्परं मंडमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गृुढम् ।

विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥

श्वे. IV. 16.

19 (a) नीहारधूमार्कोनलानिलानां खद्योतवच्चिन्मुत्रस्फटिकाशिनाम् ।

एतानि रूपाणि पुरःसराणि ब्रह्मण्यसिद्ध्याकिरणि योगे ॥

श्वे. II. II.

(b) तस्य ह पतस्य पुरुषस्य रूपं यथा महारजनं चासो, यथा

पाण्ड्वादिकं, यथेइद्रगोपो, यथा अग्न्यर्चिः:, यथा पुण्डरीकं,

यथा सकृद्दृष्टिसृत् । ते ह वा अस्य श्रीर्भवति य पचं वेद ।

बृ. II. 3. 6.

20 (a) अयमग्रिर्वैश्वानरो योऽयमंतःपुरुषे येनेदमन्नं पच्यते यादिद-

मद्यते तस्यैष घोषो भवति यमेतत्कर्णावपिधाय शृणोति

स यदोत्क्रमिष्यन् भवति नैनं घोषं शृणोति ॥

बृ. V. 9. I; मै. II. 6.

(b) तदस्मिन्छरीरे संसृइणोणिमन् विजानाति । तस्यैषा

श्रुति: । यत्र करर्णावपिधृच्छ निनदसमिच, नदशुरिव, अग्नेरिव

ज्वलत उपशृणोति।

छां. III. 13. 8.

21 (a) हिरण्मये परे कोशो विरजं ब्रह्म निष्कलं तच्‍छुभ्रं ज्यो-

तिषां ज्योतिस्तद्यदात्मविदो विदुः ॥९॥

शुं. II. 2. 9.

(b) पतं सेतुं तीर्त्वा अंधः सग्ननंधो भवति, विद्धः सन्‍नाविद्यो

भवति, तस्मात्तु पतं सेतुं तीर्त्वाऽपि नक्रमहरेवाभिनिष्प-

चते । सकृद्दिवातो होवैच ब्रह्मलोकः ॥

छो. VIII. 4. 2.

(c) न वै तत्न न निम्लोच नोदियाय कदाचन । देवाेस्तेनाहं

सत्येन मा विराधिपि ब्रह्मणा ॥ २॥ न ह वा अस्मा उदेति

न निइलोचति सहद्विा हैवास्मि भवति य पतां ब्रह्मो-

पनिषदं वेद ॥ ३ ॥

छां. III. II. 2-3.

(d) यदाडुतमः तत्न दिवा न रात्रिने सन्न चासन् शिघ्र पव

केवलः ।

श्वे. IV. 18.

CHAPTER VII : MYSTICISM

Survey of Upanishadic Philosophy

GENERAL INDEX

A.

A, as Āpti or Ādimattva,p. 36. Aberrations, of the Dialectic of Nyāya, p. 190; of consciousness, p. 127. Abhivimāna, meanings of, p. 136. Abnormal Psychology, p. 120. Absolute, as surpassing the conception of God, p. 33; definition of, in positive and negative terms, p. 206; the philosophical conception of, p. 206; and God, relation of, p. 206; Triune Unity of the, p. 209; nature of, the, according to Rāmānuja, p.210; the only Reality, according to Śaṅkara, p. 216; positive characteristics of, p.219; negative characteristics of, p. 219; rigoristic conception of the, p. 219; conception of God, p. 219; negative-positive characterisation of the, pp. 219-220; negative, affirmative, and transcendental characterisation of, p. 221; only partially revealed in the forces of Nature, p. 253; the power of the, p. 255; as the ballast of the cosmos, p. 258; as beyond good and bad, p. 306.

Absolute Monism, mystical realisation of, p. 278. Absolutism, of Yājñavalkya, p. 59; and theory of creation, p. 98; the realistic theory of creation, a crux to, p. 208; and Solipsism, p. 218; and Supermoralism, p. 306. Absolutist View of Knowledge, p. 218. Achyuta, p. 205. Action and Knowledge, reconciliation of, p. 208. Activism, spiritual, the theory of, p. 296; phenomenal, the theory of, p. 296. Actionlessness, how possible in the midst of action, p. 298. Active life, Bacon on, p. 299. Ad hoc answers of Yājñvalkya, p. 20. Ad hoc method, p. 39. Adams: discovery of Neptune, p. 105. Adhishṭhānapanchamī, p. 209. Adhruva, Māyā compared to, p. 226. Adrastea, the Greek equivalent of the Sanskrit Adrishta, p. 84. Advaita School of Philosophy, p. 179. Ageless river, p. 164. Agniology, spiritual, of the Kena, p. 24. Agniveśa, anticipation of the teaching of, p. 189.

364 Survey of Upanishadic Philosophy

Agnosticism, Augustinian view of, p. 272; Upanishadic view of, p. 272; Spencer's view of, p. 272.

Air, as the source of all things, pp. 78-79; as the absorbent of all things, p. 79; as carrier of sound in Mīmānsa philosophy, p. 192; as the Thread, p. 211.

Aitareya Āranyaka : differentiation of the older and newer portions of, p. 15.

Aitareya Brāhmana : reference to Harischandra, p. 203.

Aitareya, Mahidāsa, a eugenical philosopher, p. 45.

Aitareyopanishad, summary of, pp. 25-26.

Ajātaśatru, the quiescent Kshatriya king, p. 19; his doctrine of reality as consisting in deep-sleep consciousness, p. 48; and Gārgya, p. 62; his instruction to Gārgya concerning the nature of sleep, p. 125; the teaching of, p. 252.

Ajātavāda, or the doctrine of Non-creation, p. 229.

Ākāśa, the carrier of sound in the Upanishads and Nyāya, p. 191.

Akshita, p. 205.

Alexander, invasion of, p. 102; a spectre, p. 233.

Allegory in the Upanishads, p. 42.

Alpa, as contrasted with Bhūman, p. 53.

Amarakosha : meaning of prādeśa, p. 135.

Analogical method, p. 37.

Anamnesis, or recollection, in Pythagoras, Plato, the Upanishads, and Yoga, p. 153.

Ānandagiri on prādeśa, p. 135.

Ānandatīrtha, dualistic school of, p. 207; see also Madhva.

Anatomy, Upanishadic knowledge of, p. 133.

Anattā-vāda in Buddhism, p. 180.

Anaxagoras : his idea of the mixture of the elements as similar to that of the Upanishads, pp. 86-87; doctrine of portions, p. 104.

Anaximander, pp. 64, 73.

Anaximenes : his doctrine of air, pp. 79, 103; his theory of rarefaction and condensation, p. 79.

Anima and Animūs, p. 148.

Animism in the Rigveda, pp. 147-148.

Anr̥ita, Māyā compared to, p. 226.

Antahkarana-paňcaka, the fount of Nature, p. 35.

Antaryāmi-Brāhmāṇa, as illustrating the method of soliloquy, p. 39.

Antaryāmin, the doctrine of, p. 210.

Anti-hedonism in the Upanishads, p. 293.

Anvārabh, meanings of, p. 155.

Aparā Vidyā, same as doxa, p. 326.

Apocalypse, God-written, p. 232.

Aphoristic method, p. 35.

Appearance, doctrine of, in Āruṇi and Yājñavalkya, p. 53.

General Index

A Constructive Survey of Upanishadic Philosophy

General Index

368 Survey of Upanishadic Philosophy

ing spiritual wisdom, p. 334; its conflicting views about

Blind-folded man, parable of the, p. 331; interpretation of

Buddhi as the faculty of

God-realisation, p. 340.

the parable, p. 332.

Blindfoldness, of human beings, p. 225.

Bhāndārkar, R. G., Dr., on the meaning of Asurya, p. 157.

Bhāradvāja, on the virtue of Truth, p. 312.

Bhārgavī Vāruṇī Vidyā, p. 145.

Bhārgava Vaidarbhi : his interest in physiological psychology, p. 48.

Bhakti, to Guru as to God, p. 30; to God as to Guru, p. 198; in Upanishadic literature, p. 333.

Bhāvas, or ‘Conditions’ in Sāmkhya philosophy, pp. 34-35.

Bhīma, as taller by a prādeśa than Arjuna, p. 136.

Bhrigu, and Varuṇa, p. 44; a great metaphysical psychologist, p. 50; his question to his father Varuṇa about Ultimate Reality, p. 144.

Bhujyu, interest in psychical research, p. 49; a psychical researcher, p. 56; and the daughter of Patañchala, the story of, p. 128; an occultist, p. 128.

Bhūman, Sanatkumāra's doctrine of, p. 53.

Bhūtātman, or the phenomenal self, p. 31.

Bible, a revelation like the Upanishads and the Koran, p. 8.

Blood-vessels of variegated colours, p. 189.

Body, compared to a potter's wheel, p. 32, to a harp, p. 90.

Body and soul, relation of, pp. 133-134.

Böhtlingk, on the riddle-hymn of the Rigveda, p. 149; on the idea of Transmigration in the Rigveda, p. 151.

Borrowal, theory of, p. 102.

Bradley, “Appearance” in the doctrine of, p. 232; defective view of Self-realisation in, p. 302; idea of Supermoralism in, p. 306;

General Index

370 Survey of Upanishadic Philosophy

Charity, conditions of, pp. 310-311 ; to be practised by faith, p. 310 ; with magnanimity, p. 311 ; with modesty and sympathy, p. 311.

Chārvākas, the doctrine of, pp. 180,266.

Chest, the prototype of the world, p. 84.

Chhāndogyopanishad, a summary of, pp. 21-24; quoted most often in Vedānta-sūtras, p. 21.

Chitragāgyāyani, teacher of Āruṇi, p. 62.

Christ, Jesus : advice to disciples not to take thought of what they should speak, p. 9; as a heteros, p. 315.

Christianity : on the Ideal of the Sage, p. 315 ; on the triadic norm of conduct, p. 315.

Christology and Logos, pp. 95, 333.

Chronos, or Time, p. 84.

Churning out of the Fire of God, p. 336.

Citadel of Nine Doors, p. 329.

Character, beautiful and ugly, p. 162.

Charaka, anticipation of the teaching of, p. 189.

Childhood of man, p. 289; of the race, p. 289.

Collecting the Godhead, p. 316.

Colours, theory of the three, p. 86; three primary, p. 183.

Combination of Elements, as the origin of things, p. 100.

Commensurability of bliss, Upanishadic doctrine of, p. 300.

Common Origin, theory of,pp. 102-103.

Communion of Higher and Lower Selves, p. 334.

Comparative mythology, pp. 102-103; philosophy, pp. 102-103.

Comte : denial of the process of introspection, p. 274.

Conch-shell, grasping of the sound of the, p. 217.

Conflagration, idea of periodic, p. 80.

Conscience, the candle of the Lord within us, p. 291.

Conscious Self, as feeding the other senses, p. 134.

Consciousness, a fleeting phenomenon, pp. 58-59; seat of, transferred from the heart to the brain, p. 131; analysis of the states of, p. 264 ; identical with Existence, p. 269 ; the unity of, p. 288.

Construction through criticism, method of, p. 100.

Contemplative Life, Aristotle on, p. 299 ; and Active Life, reconciled in Īśa, p. 299.

Corn of Wheat, reference to, in the Katha and in St. John, p. 154.

Corybantes, the secret dance of, p. 41.

Cosmic Force, creation from, p. 76.

Cosmic Person, considered as a sacrificial horse, p. 19; Self, four states of, in later Vedānta, p. 140; Person, description of, in the Mūṇḍāka, the prototype of the

General Index

372

Survey of Upanishadic Philosophy

Desires, fulfilment of, as due to the realisation of Ātman, p. 349. Destruction, process of, p. 98. Determinism, theological, in the Upanishads, p. 314. Deussen : his chronological arrangements of the Upanishads, pp. 12–13; interpretation of "purītat", p. 123; on the nipple-like appearance as signifying the uvula p. 132; on the experience of the mystic, p. 133; meaning of Abhivimāna, p. 136; meaning of Anvārabh, p. 155. Devayāna, history of, the conception of, p. 159; and Pitṛyāna, dogmatic justification of, p. 161; conception of, in the Bhagavadgītā and the Upanishads, p. 196. See also Path of the Gods. Dharma, in the Ṛigveda, as suggestive of the earliest trace of a theory of Karma, p. 148; as determining future existence, p. 152. Dhāraṇā, as preparatory to Samādhi, p. 188. Dhātuprasāda, or Dhātuhprasāda, which ?, p. 341. Dhātus, the eight, p. 34; the seven, p. 189. Dhuma-mārga, or the dark way, p. 159. Dhyāna, as preparatory to Samādhi, p. 188. Dialectic method, p. 37; Platonic, Hegelian, Upanishadic, p. 38; in Nyāya, p. 190. Dialogues of Plato, determination of the chronology of, p. 15.

Didactic tone of the Taittirīya, p. 309. Die to live, the rule of, p. 163. Dichotomy of Self by Self, p. 274. Difference and Non-difference, p. 216. Dīkshā of a Sacrificer, p. 201. Ding-an-sich, Schopenhauer's stress on Will as the, p. 116. Diogenes, the biographer of Greek Philosophers, p. 102. Diogenes, with his tub, compared to Raikva with his car, p. 79. Discipleship, qualifications for, p. 332. Disembodied existence of Soul, denial of, p. 156. Distinction of Degree between physical good and spiritual good, p. 301; of Kind between physical good and spiritual good, p. 301. Divine Life, Purity of, p. 352. Divine plane, p. 142. Door of Division, p. 97. Doshas, the Three, p. 189. Doubt, the resolution of, as effected by God-realisation, p. 347. Doxa and Episteme, same as Aparā and Parā Vidyā, p. 326. Dream, the problem of, pp. 126–127; and sleep, intermediate states between consciousness and unconsciousness, p. 126; a state of creative activity, p. 127; as involving novel construction, p. 127; and Dreamer, p. 232;

General Index

374 Survey of Upanishadic Philosophy

Etymological Method, p. 36.

Eudæmonism of Yājñavalkya, p.299; relation of, to idealism, p. 300.

Eudæmonist, Yājñavalkya as an, p. 20.

Evil, power of, p. 226.

Evil Soul, destiny of, p. 157.

Evolute, transformed, p. 86.

Evolution of Religion: on looking outward, and inward, p. 247.

Ex nihilo, Creation, repugnant to the Upanishadic as well as to the Greek mind, p.76.

Experience, photic and auditive, p. 345; first-hand, intuitive, p. 325.

External world, knowledge of the, p. 217.

Faculty of God-realisation, p. 339.

Faith, God and Self as objects of, p. 271: the necessary condition for discipleship, p.333.

Falstaff, reborn, p. 23.

Fatalism, p. 100.

Fates, watering the Tree Iḍgdrasil, p. 200.

Father, to be worshipped as God, p. 310.

Fathers, the path of the, p. 196.

Fatigue theory of Sleep, pp. 53; theory of sleep of Yājñavalkya, p. 58.

Fear, analysis of, pp. 115-116; only a feeling of otherness lodged in us, p. 115; the de-

struction of, as an effect of God-realisation, p. 349.

Fœtus in the womb, the analogue for the spiritual fire, p. 337.

Female kind, inordinate curiosity of the, p. 40.

Fire, as the origin of all things, pp. 79-80; as exchanged for all things, in Heraclitus, p. 79; as the first evolute from the primeval Being, in the Upanishads, p. 80; as the origin of things, in Heraclitus, p. 80.

Fires, Five, doctrine of, p. 21; Jaivalī's doctrine of, p. 47; Sacrificial, rising in bodily form, p. 249.

Fitche, I. H.: his view of the soul as a space-filling principle, p. 130.

Fons et origo, soul as, p. 219.

Food and the Food-eater, epistemological and metaphysical significance of, p. 352.

Force, revealed, p. 233.

Formless Person, the beginning of Existence, p. 99.

Fourth dimension, of metaphysics, p. 336; of psychology, p. 336.

Freedom of Will, in the Upanishads, pp. 313-315; possible, only after Self-realisation, p. 314.

Frequency of return of Soul, p. 151.

Fundamental divisions of Vedantic Schools, p. 206.

Funeral occasion, description of a, in the Rigveda, p. 147.

General Index

G.

Gandharvas, the world of the, 29 ; the country of the, p. 331.

Garbhopanishad : on embryology, p. 189.

Gārgī, the questioner of Yājñavalkya, p. 19; her disputation with Yājñavalkya,p. 40; interested in the problem of immanence, p. 56; the Upanishadic suffragette, p. 61.

Gārgya, the proud Brahmin, p. 19; doctrine of the reality of physical and physiologial categories, p. 48; and Ajātaśatru, p. 62; obtains instruction about sleep from Ajātaśatru, p. 125.

Gaudapāda, and Śaṅkara, p. 228; doctrine of, p. 228; development of the doctrine of Māyā in, p. 229 ; doctrine of Non-creation of, p. 230 ; on the state of Samādhi, p. 230 ; on the reality of the world and the moral law, p. 230 ; on Philosophy being superior to the conflict of schools, p. 276.

Geldner, on the riddle-hymn of the Ṛigveda, p. 149 ; on the idea of Transmigration in the Ṛigveda, p. 151.

Genealogical Tradition of the Upanishads, p. 21.

Genesis : description of the spirit of God moving upon the surface of the waters, p. 77.

Ghora Āṅgirasa, instruction to Kṛishṇa, pp. 22, 202; not mentioned in the Māhābhārata, p. 203;

enumeration of virtues, p. 308.

Gnostic stage of ethics, p. 288.

God, and the Absolute, p. 33; the Lord of Pradhāna, p. 185; as magician, p. 185; as the Spectator of actions, p. 186; and the Absolute, the relation of, p. 206; the theological conception of, p.206; as all-eye and all-ear according to Xenophanes, p. 208; and the Absolute in Rāmānuja, p. 210; the Soul of Nature, p. 210; the Soul of Souls, p. 210; the Soul of Souls, p. 212-213; and the Absolute, comparison of the conceptions of, p. 219 ; as Alpha and Omega, p. 248 ; cosmological argument for the existence of, p. 252 ; as supreme resplendence, p. 255; identified with the inner Self, p. 259; one, without a second, p. 259; no gods, but God, p. 259; theistic conception of, pp. 259-260; nature and attributes of, p. 260 ; -Ātman as the Ultimate Category of existence, p. 261 ; identical with the Self within, p. 261; the only cause of the world, p. 261; immanence and transcendence of, pp. 261-262; ontological argument for the existence of, p. 269; and the Absolute, in the Māṇḍūkya Upanishad, p. 336.

Godhead, unity of, as a later development of thought, p.

376 Survey of Upanishadic Philosophy

149; theistic view of, p. 185; deistic view of, p. 185.

Godlings of nature, and Brah-

man, the parable of, p. 253.

God-realisation, the faculty of,

p. 339; the nature of, as that

of a fact, p. 339; inefficiency

of sense and intellect for,

p. 340; Intuition as the fa-

culty of, p. 340; indescribable

nature of the faculty of, p. 341.

Gods, the path of the, p. 196;

number of the, 258.

God to Soul, transference of

interest from, p. 3.

Goethe, quotation from, p.101.

Golden-coloured Being, descri-

ption of, p. 345.

Goldsmith and gold, compar-

ed to Soul and body, p. 58;

the image of, p. 155.

Good, in Plato, the Sun of the

world of Ideas, p. 104; and

pleasant, conflict between, p.

293; physical, as an aspect

of Bliss, p. 300; spiritual, as

the acme of Bliss, p. 300.

Gorgias, his conception of a

real Not-Being, p. 82 ; on

Not-Being, p. 104.

Gospel conception of God, as

the Alpha and Omega of

things, p. 105.

Grace, Upanishadic doctrine of,

p. 345.

Grasping or apprehension, the

process of, p. 217.

Great Happiness, consisting in

the vision of the Infinite,p. 305.

Greece and India: problem of

the origin of the idea of

Transmigration, p. 152.

Greek and Indian Philosophy

analogies of, how explained,

p. 101.

Greek Mythology, p. 84 ; Phi-

losophy and Logos, p. 95.

Green 's idea of the nature of

Spirit, compared to Āruni's,

p. 55.

Grierson, on the identity of

the Kṛishṇa of the Mahā-

bhārata and the Chhāndog-

ya, p. 203.

Guṇas, the three, the common

property of Sāṃkhya and

Vedānta, p. 30; the origin

of, p. 182.

Guru, Bhakti to, as to God, p.

198; necessity of initiation

by, p. 329; precautions to be

observed by, in imparting

spiritual wisdom, p. 332.

H.

Hades, belief of the Upanisha-

dic philosophers in a region

like the, p. 157; in the Upa-

nishads and Plato, p. 162.

Hamlet, with Hamlet out, p.65.

Hammond, on Aristotle's loca-

tion of the Soul, p. 131.

Happiness, as the motive for

actions, p. 304; true, as vi-

sion of the Infinite, p. 304;

Great and Small, p. 305.

Hariśchandra, in the Aitareya

Brāhmaṇa, p. 203; in the

Purāṇas, p. 203.

Haṭhayoga, adumbration of,p.

Heart, as the seat of conscious-

ness, p. 131.

General Index

378 Survey of Upanishadic Philosophy

world of p. 104; the Sun of the world of, p. 262.

Identifications, philosophy of, p. 203.

Identitāt Philosophy of Āruṇi, p. 23.

Idols, breaking of, literal and metaphorical, p. 24.

Igdrasil, in Scandinavian mythology, p. 103; description of, p. 200; Carlyle's description of, p. 200.

Ignoratio elenchi, p. 231.

Illicit transformation, ( Rajjusarpa and śuktikārajata), p. 230.

Illusion, in the doctrine of Āruṇi, p. 54; creation as, p. 98; Māyā as, p. 226.

Image in the eye, as Ultimate Reality, p. 250.

Immanence, dynamic and static, doctrine of, pp. 56, 61; famous doctrine of, pp. 211-212; of God even in contradictories, p. 212;—transcendence of God, p. 261.

Impersonal Immortality, in Sankara, p. 165.

Impersonalistic Theories of Upanishadic cosmogony, p. 75.

Impotence, the power of, p. 225.

Immortality, the Katha surcharged with ideas about, p. 28; personal and impersonal, p. 165; as consisting in being lifted to the region of the deity, p. 165; as absorbtion in God, p. 165; as companionship of the highest God, p. 165; as assimilation to God,

p. 165; different doctrines of, p. 209; Rāmānuja's doctrine of, p. 213; the Navel of, p. 353.

Incommensurability, of physical good and spiritual good, doctrine of, p. 301.

Individual, as mirroring reality, p. 141; as the World in miniature, p. 141; Soul, bound in chains, p. 186.

Indra and Virochana, the famous myth of, pp. 23, 39, 265; and the Damsel, the myth of, pp. 25, 36, 255; his exploits as found in the Rigveda, p. 27; how far historical, p. 44; and Dadhyach,p. 51; a contraction of Idandra, p.97; as Idandra, breaking through the skull, p. 132; on dream-consciousness, p. 266; on deep-sleep-consciousness, p. 267; shrewd insight of, p. 268.

Indradyumna : on Air as the substratum, p. 47.

Infinite, as bliss, p. 43; conjugation of the verb to do, p. 200; vision of, as constituting true happiness, p.304.

Infinities, piling of Infinities over, p. 278.

Infinity, deduction of Infinity from, p. 278.

Initiation, Necessity of, p. 329.

Intellect, its claim for primacy, pp. 117-118; higher than Will, p. 117; meditation of, as Brahman, p. 118; the back-bone, not only of psychological functions, but of rea-

General Index

380 Survey of Upanishadic Philosophy

the light of man, p. 40; and Jānaśruti and the Swans, p.78; and Raikva, p. 78.

Jaratkārava, aporia about Karman, p. 20; an eschatologist, p. 56; and Yājñavalkya, p. 181. Jātavedas, the god of Fire, p. 254.

Jīvanmukti, the doctrine of, p. 223; conception of, in Advaitism, p. 214. Jñānātman, p. 183.

Joy, illimitable, as the effect of Self-realisation, p. 348. Jupiter's chair, Nature's chain linked to, p. 2.

K.

Kabandhin Katyāyana : his cosmological question, p. 48. Kahola, seeker after Realisation, p. 56.

Kākañjas, p. 27. Kāla, hymns to, in the Atharvaveda, p. 5.

Kālidāsa : description of love similar to that of Shakespeare, p. 105. Kant, I am I, p. 136: distinction between Noumena and Phenomena, p. 215; Refutation of Idealism, p. 232; on the Cosmological proof of the existence of God, p. 253; on pure Self-consciousness, p. 269; on God and Self as objects of faith, p. 271; on the unknowable nature of Rea-

lity, p. 271; on the synthetic unity of apperception, p. 274; on the denial of the process of introspection, p. 274; and the categorical imperative, p. 292.

Kapila, meaning of the word, p. 29; controversy about the meaning of the word, pp. 183, 186; same as Hiraṇyagarbha, and Brahman(m), p. 187.

Karman, the topic of discussion between Jaratkārava and Yājñavalkya, p. 20; Śāndilya's doctrine of, p. 50; Yājñavalkya's doctrine of, p. 58: earliest trace of the theory of, in the Rgveda, p. 148; doctrine of, in the Brihadāraṇyaka, p. 155; as influencing the birth of soul, p. 156; explicit mention of the doctrine of, in Kaushītaki, p. 162; in the Upanishads and Buddhism, p. 181 ; moral force of the doctrine of, p. 182.

Karmayoga, adumbration of the doctrine of, in the Īśa, p. 24; roots of the philosophy of, in the Īśa, p. 196; the philosophy of, in the Bhagavadgītā, p. 196.

Kashmir Śaivism, p. 194. Kaṭha, two strata of composition in, pp. 27, 28.

Katharsis, in alimentation p. 114 ; moral 328. Kathopanishad, a summary of, pp. 27-29; and the Republic of Plato, p. 262.

General Index

Kātyāyanī, the materialistic wife of Yājñavalkya, p. 19; the woman of the world, p. 61; the material choice of, p. 303.

Kausalya Āśvalāyana : his interest in the metaphysics of psychology, p. 48.

Kaushītakī Upanishad, a summary of, pp. 26-27; the grand eschatological allegory in,p. 42; the philosopher of the, as inventor of the doctrine of the identity of Prāṇa and Brahman, p. 45, an ancient Satyāgrahin, p. 45, the author of the doctrine of ' Three Meditations ', p. 45; on the primacy of Prāṇa, p. 88.

Keith A. B., Prof., on the idea of Transmigration as determining the age of an Upanishad, p. 15; on the absence of the idea of Transmigration in the older portion of the Aitareya, p. 15; on Egyptian Transmigration, p. 153.

Kenopanishad, a summary of, pp. 24-25.

Khapushpa, or the postulation of negation, p. 230.

Knot, ignorance compared to a, p. 225.

Knowledge and works, a reconciliation of, pp. 24,298; synthesis of p. 192; reconciliation of, in Kumārila, p. 193.

Knowledge, the idealistic theory of, p. 182; instrument of, p. 190; superiority to works of, in Śaṅkara, p. 193;

absolutist view of, p. 218; lower and higher, p. 326; intellectual, as merely verbal jugglery, p. 327; more dangerous than ignorance, p. 329.

Knowability of Ātman, meaning of, p. 273.

Koran, a revelation like the Upanishads and the Bible, p. 8.

Kośas, as having an ideal existence, p. 143.

Kramamukti, meaning of the doctrine of, p. 209; inconsistent with Advaitism, p. 214.

Krishṇa, the son of Devakī, p. 22; compared to a milkman, p. 195; transfigured personality of, p. 197; the son of Devakī, in the Upanishads and the Mahābhārata, p. 201; the divine hero of the Māhābharata, p. 201; the disciple of Ghora Āngirasa, p. 202; the son of Vasudeva, founder of a new religion, p. 203 ; controversy about the personality of, pp. 201-205.

Kshanikam Kshanikam, the cry of Buddhism, p. 181.

Kshatriyahood, its relation to Brahminhood, pp. 61-63.

Kumārila, on a bird flying on both the wings together, p. 193; on the reconciliation of works and knowledge, p. 193.

Küno Fischer, on the "Attributes" of Spinoza, p. 227.

382 Survey of Upanishadic Philosophy

Kusumāñjali, identification of Māyā and Prakṛiti, p. 227.

L.

Lateral Ventricle, p. 133.

Law, first-born of the, p. 150; of God, and of Man, p. 291; instruction to respect the, p. 309; first-born of the, p. 353.

Leibnitz: his theory of representation already present in the Chhāndogya, p. 141; quotation concerning his theory of microcosm, p.141; on the best of all possible worlds, p. 350.

Leverrier: discovery of Neptune, p. 105.

Life, as the source of eternal misery, p. 294.

Life-force, as lying at the root of things, p. 75; creation from, p. 76.

Light of man, problem of the, p. 40; Janaka and Yājñavalkya on the, p. 274.

Liṅgaśarira, doctrine of, adumbrated in Pippalāda, p. 49; in Sāṃkhya and Vedānta, p. 184; relation of the, to Purusha, p. 184; with seventeen parts, p. 184; the conception of the, p. 183.

Live to die, the rule of, p. 163.

Localisation, problem of, in the Upanishads, p. 132.

Logic-chopping, p. 330.

Logophobia, of the Upanishads, p. 329.

Logos, in Greek and Christian thought, p. 95; and the World-Person, p. 95; compared to Vāk, p. 104; in Heracleitus, p. 104; in the Stoics, p. 104; in Indian Philosophy, p. 187; in Christology, p. 333.

Lotze, on the seat of the soul, pp. 130-131.

Love and Hate, in Empedocles, p. 96.

Luminosity, all, as due to God, p. 256.

Lute, grasping of the sound of a, p. 217.

M.

M, as Miti or Apiti, p. 86.

Macdonell, Professor, on the borrowal of the idea of transmigration by the Indian Aryans from the aborigines, p. 146; transmigration and the moral principle of requital, p. 146; probable derivation of the idea of transmigration by Pythagoras from Indian philosophy, p. 146.

Macrocosm, p. 88; of the Universe, p. 96; and Makranthropos, p. 141.

Madhuvidyā, or the Doctrine of Honey, p. 51; in the Ṛigveda, and the Bṛihadāraṇyaka, p. 51.

Madhva, the dualistic school of, p. 205; and Rāmānuja, comparison of the views of, p. 209; conception of beatitude, p. 213.

Madhvaism, in the Upanishads, p. 207.

General Index

384 Survey of Upanishadic Philosophy

Measurement of Bliss, unit of, p. 300.

Medicine, and Yoga, p. 190. Medinīkosha: on prādeśa, p. 135. Meditation, environment for the practice of, p. 188; by means of Om, the way to Realisation. p. 333. Mediumship, the phenomena of, p. 127. Mendicants, order of, p. 182. Mental states, classification of, pp. 118-119; plane, p. 142. Meshes, Māyā as, p. 227. Metaphors, realistic and illusionistic, p. 184. Metaphysical conflicts, p. 146; clue to reconciliation of ,p.276. Metaphysics of Aristotle, quotation from, p. 74; of Absolute Experience, p. 352. Metempsychosis, in Pythagoras, without any explanatory background, p. 146. Methods of Upanishadic Philosophy, pp. 34-40. Microcosm, of the Intermediary Person, p. 96; and Macrocosm, pp. 140-141. Mīmānsā doctrine of Air as the carrier of sound, pp. 191-192; and Upanishads, pp. 192-193. Mīmānsakas, their view that the Vedas are Apaurusheya, pp. 9-10; their discussion with the Naiyyāyikas regarding the Apaurusheyatva of the Vedas, p. 9; doctrine of Sphoṭa, p. 193; ultra—, p. 193; moderate—, p. 193.

Mind, dependent on alimentation, p. 113; compared to the lute, or the drum, or the conch, p. 217; instrument of the activity of Ātman, p. 217; compared to a chariot, p. 338. Mirror, the Atman as a, p.345. Mode, Māyā as, p. 227. Monadic plane, p. 142. Monism, school of, p. 178; Pure, school of, p. 178; as the synthesis of Dualism, and Qualified Monism, p.215; Qualified, school of, p. 178; Qualitative, p. 210; Trinitarian, p. 194. Monologic method, p. 38. Monologues, post-ecstatic,pp. 350-352. Monotheism, springing out of Polytheism, pp. 258-259. Monotheistic Religion, of Krishna, p. 203. Moon, situated at a greater distance than the Sun, p. 158. Morae of Om, A, U, M, p. 335. Mora-less part of Om, p. 335. Moral ladder to realisation,p. 52; problem, the connecting link between metaphysics and mysticism, p. 288; standard, theories of, as abstract, p. 288; ideal, theories of, as concrete, p. 288; oligarchy, the voice of, p. 290; good, as the Summum bonum, p.299; good, and wordly good, p. 299; agent, as beyond good and bad, p. 306; Self, psychology of the, in the Upanishads, p. 314.

386 Survey of Upanishadic Philosophy

Naturalism and Cosmogenesis,

p. 92.

Nature, not the origin of things,

p. 100: brought to maturity

by God, p. 100; organic and

inorganic, sovereignty of

God over, p. 208.

Necessity, doctrine of, p. 84;

not the origin of things,

p. 100.

Negation, and affirmation, p.

219; postulation of, p. 230.

Negative Theology, of Yājñā-

valkya, pp. 50, 56.

Nemesis, of the idea of the spa-

tial extension of the Soul,

p. 139.

Neo-Platonism, and Yogic ecs-

tasy, p. 102.

Neo-Upanishadic period, su-

perior moral interest in, p.

Neptune, discovered by Adam

and Leverrier at the same

time, p. 105.

Neti Neti, as having a nega-

tive as well as a positive

content, p. 220: negative

connotation of, p. 220; posi-

tive connotation of, p. 221.

Numismatics, p. 102.

New Psychology, p. 128.

Nietzsche : idea of Supermora-

lism in, p. 306.

Night, the 'arche' in Epimeni-

des, p. 82; as the primary

existent in Greek thought,

p. 82.

Nihilism, Buddhistic, p. 223.

Nimitta-pañchamī, p. 209.

Nipple-like gland, the seat of

the Immortal Being, p. 26;

question as to whether it is

the uvula or the pituitary

body, p. 132.

Niyama, as the preliminary of

Yoga, p. 188.

Nominalism of Āruni, p. 54 ;

in the Chhāndogya, p. 87.

Non-creation, the doctrine of,

in Gauḍapāda, p. 229.

Nornas, watering the Tree of

Existence, p. 200.

Not-Being, as the creator of

Being, p. 37; creation from,

p. 76; the primary existent,

pp. 81-83; absolute and rela-

tive, p. 83; in Gorgias, p.103;

in Buddhism, p. 180.

Noumena and Phenomena, in

Kant, p. 215.

Numbers, Pythagorean theory

of, p. 104.

Nyagrodha tree, parable of the,

p. 256.

Nyāya Philosophy, Purītat

theory of sleep in, pp. 124,

191; on dialectic and its

aberrations, p. 190.

Nyāya-Vaiśeshika, and the Upa-

nishads, p. 190; and the in-

strument of knowledge, p.

Occasionalism, Upanishadic, p.

Occultism, p. 133.

Occultist Philosophy, and

Theosophy, p. 143.

Oldenberg: mystical interpre-

tation of a Vedic passage,

p. 151.

Om, the genesis and function

of, p. 21; the symbol par

General Index

Survey of Upanishadic Philosophy

General Index

390

Survey of Upanishadic Philosophy

Prāṇa,

oblation to, as real sacrifice, p. 7; parable proving the supremacy of, p. 19; as the principle of life, as the principle, of consciousness, as ultimate reality, p. 27 ; as life-force, or cosmic-force, p. 87 ; controversy of, with the organs of sense, in the Chāndogya, Kaushītaki, and Praśna, pp. 88-91; a bio-psycho-metaphysical conception p. 91 ; identified with life, with consciousness, and with Ātman, p. 91 ; compared to a queen-bee, p. 91; a philosophical apotheosis of, p. 92; purification of, as necessary to the realisation of Ātman,p. 337.

Prāṇasamśita,

p. 205.

Prāṇāyāma,

in the Upanishads, p. 188.

Praśnopanishad,

a summary of, pp. 30-31.

Pratardana,

p. 26; a free thinker of antiquity, p. 46; originator of the doctrine of Prajñātman, p. 46; giving name to a sacrifice called after him, p. 115.

Pratyāhāra,

p. 187.

Prātibhāsika

view, p. 232.

Prayer to the Ātman,

for the fulfilment of any end, pp. 349-350.

Preceptor,

to be worshipped as God, p. 310.

Principle,

the definition of the, p. 145.

Projective

identification of the Thou and the Absolute, p. 278.

Prose-poetry,

conflagraitons of, in the Upanishads, p. 42.

Psalms of the Bible,

comparable to Hymns to Varuṇa, p. 3.

Psychical Research,

early, pp. 127-128.

Psychological Approach

to Reality, the final approach, pp. 247, 249 ; categories, superiority of, to cosmological and physiological categories, p. 252; doctrines about the nature of reality, p. 263 ; temperaments : Sattva, Rajas, and Tamas, p. 308.

Psycho-metaphysical

interpretation of Om, p. 336.

Psychology

: empirical, abnormal, and rational, p. 113 ; ohne seele, p. 129 ; in the Upanishads, pp. 113-166.

Purgatory,

in Dante, p. 162; the World as a, p. 163.

Purification,

justification of the process of, p. 342.

Purītat,

the connecting link between Nyāya-Vaiśeshika and the Upanishads, p. 190; translated as pericardium, p. 123; as the surrounding body, p. 123 ; corresponding to the pineal gland of Descartes, p. 123; as a kind of membranous sac round the heart, pp. 123-124 ; entrance of mind or soul in, as causing sleep, p. 191.

Purity of Divine life,

p. 352.

Purusha,

as puriśaya, p. 36; not the origin of things, p. 101; as the Highest Existence, pp. 183, 197.

Survey of Upanishadic Philosophy

GENERAL INDEX

394 Survey of Upanishadic Philosophy

of beatific consciousness to Brahman, p. 144; his view of Immortality, p. 165; on Sadabhāva as Buddhistic doctrine, p. 180; on the superiority of Knowledge to Works, p. 193; the monistic school of, p. 205; his conception of beatitude, p. 213; of the fundamental propositions of the philosophy of, p. 215; his view of creation, p. 222; his view of Immortality, p. 223; and Śūnyavāda, p.223; his elaboration of the theory of Māyā from the Upanishads, and Gaudapāda, p. 228; his criticism of the Sūnyavādins, p. 231; his criticism of the Vijñānavādins, p. 231; on the phenomenal reality but noumenal unreality of the world, p. 231; charge on, as idealist-nihilist, p. 232.

Śāntātman, p. 183. Śarīra Ātman, p. 58. Śarkarākshya : on Space as the substratum, p. 47. Sarvajit, the title of the philosopher Kauśhītaki, p.26. Śaśvishāṇa, postulation of negation, p. 230. Śatapatha Brāhmaṇa : on Yājñavalkya being a pupil of Āruṇi, p. 23. Sāttvika temperament, p.114; cardinal virtue of, p. 308. Satyāgraha, attitude of, p.295. Satya, the ultimate concrete existence, born from Water, p. 77.

Satyakāma Jābāla, the story of, p. 22; on the person in the eye as constituting Reality, p. 250; and Truth, p. 311; on the necessity of finding a Guru, p. 330. Satyam, syllabic division of, p. 77. Satyavachas Rāthītara : on the virtue of Truth, p. 310. Satyayajña, on celestial fire as the substratum of things, p. 47. Sauryayāni Gāṛgya, an abnormal psychologist, p. 48. Śauva Udgītha, an invective against the Brāhmaṇical belief in externalism, p. 22.

Scandinavian chronicles of Heimskringla, p. 24; mythology, compared to that of the Upanishads and the Bhagavadgītā, p. 201; mythology, and the description of the Igdrasil, p. 103. Sceptico-mysticism, of Rigveda I. 164, p. 149. Scholastic superstition, hurtful imprint of, p. 276. Schopenhauer, his stress on Will, p. 116; quotation from "The World as Will and, Idea", pp. 116-117; on motivation as being the same as stimulation or mechanical process, p. 117; on Will as filling the whole world, p. 117; as the apostle of pessimism, p. 294. Schrader, Dr., his discovery of four old Upanishads, p. 12.

396 Survey of Upanishadic Philosophy

Shakespeare : Falstaff reborn, p. 23; reference to the "Two Gentlemen," p. 105; description of love similar to that of Kālidāsa, p. 105. Shavelings, Upanishad addressed to, p. 29; and Self-realisation, p. 332. Sheaths, doctrine of, in the Taittirīya, p. 26; of the Soul, pp. 141-142. Shelley: Adonais, quotation from, p. 166. Sin, confession of, p. 41; the "shaking" of, by means of Self-realisation, p. 351; enumeration of five kinds of, p. 309; the conception of, in Manu and Yājñavalkya, p.309. Sixteen Parts, of the Purusha, p. 183-184. Sleep, a twilight condition, p. 58; four different theories of, pp. 122-126; caused by fatigue, p. 122; by the soul getting lodgment in the arteries, p. 123; by the mind being merged in Prāṇa, p. 124; by the mind being united with the True, p. 125; compared with death, p.122; compared with ecstasy, p. 125; in Nyāya philosophy, due to the motion of the Mind to the Purītat, p. 191. Sleeping consciousness as Ultimate Reality, p. 252. Slough of a snake, the image of the, p. 156. Small Happiness, consisting in the obtainment of ordinary ends, p. 305.

Snowless region, pp. 158-159. Society, and the Moral Law, p. 290. Socrates : on the non-acceptance of fees, p. 20. Soham Ātmā, doctrine of, p. 53; realisaticn of, p. 305. Soliloquy, method of, p. 38; Yājñavalkya's p. 39; Yama's, p. 39. Solipsism, Yājñavalkya's, p. 57; and Absolutism, p. 218. Solipsistic Solitude, of the Mystic, p. 352. Soma libation, pouring of, p. 202. Song of Universal Unity, p. 352. Sophistic view of Wisdom, Yājñavalkya's, p. 20. Sorites of categories, in Sanatkumāra, p. 52. Soul, endowed with the power of motion, p. 133; as the mover of the body, p. 133; Jain doctrine of, p. 134; history of the spatial extension of, pp. 134-137; both infinitely large and infinitely small, pp. 137-139 ; as transcending all spatial limitations, p. 139; movement of, at the time of death, p. 155; as a creative entity, p. 156; compared to a Phoenix, p. 156; ascent or decent of, based on a moral foundation, p. 161; the denial of, in Buddhism, p. 180; Individual and Universal, relation of, in the dualistic system, p. 207; original benightment of,

General Index

Survey of Upanishadic Philosophy

General Index

Thales, pp. 64,73; Water as the arche of things, pp. 76-77; theory of Water, p. 103; story of the visit of, to India, p. 102. Thaumaturgy of Thought, p.129. Theism, and Creation, p. 75, 99; Saivite, p. 100; and the Godhead, p. 185. Theogony of Hesiod : search after the Ultimate Cause, p. 74.

Theological, Approach, p. 247; categories, regress from, pp. 251-252; categories, as subservient to psychological, pp. 259,261. Theonomy, a sort of heteronomy, p. 290. Theopathy, as supplying rules of moral conduct, p. 291. Theophobia, as supplying rules of moral conduct, p. 291. Theoria, of the gods, p. 42; in Aristotle, p. 275. Theosophists, modern, their emphasis on the Bodies of Man, pp. 141-142; on the "etheric double," p. 269. Thirteen Upanishads, their classification, p. 16. This and That, p. 212. Thought-power, pp. 128-129. Thread, and Thread-puller or Thread-Controller, Yajnavalkya's doctrine of, pp. 57, 211. Three Births, doctrine of, pp. 49-50. Three Meditations, doctrine of, p. 45. Thunderbolt, God compared to a, p. 291.

Time, not the origin of things, p. 100; of Time, p. 100. Torch-bearers, and the Spiritual Pilgrimage, p. 278. Transcendence of God, p. 261. Transfigured Personality of Krishna, p. 197. Transmigration, development of the idea of, as a basis for the chronology of the Upanishads, p. 15; a delusion, p. 59; Pythagorean and Indian, p. 104; problem of, the crux of early Indian thought, p. 145; idea of, Aryan or Anaryan? p. 146; ethno-psychological origin of the idea of, p. 146; in Rigveda, Xth Mandala, p. 147; in Rigveda, Ist Mandala, p. 149; three stages of the development of the idea of, in the Rigveda, p. 152; origin of the idea of, explained on the principles of Ethnic Psychology, p.152; idea of, not un-Aryan, p.152; in the Katha, p. 153; in the Brihadaranyaka p. 154; locus classicus of, in the Upanishads, p. 154. Tree, of the Body, p. 351; of the World, p. 351. Trinitarian Monism, p. 87; Saivite, pp. 29,194. Trisaniku, his post-illumination-al discourse, p. 11; the mystical utterances of, p. 26; a mystical philosopher, p. 45; grandeur of his ideas, p. 351. Triune Unity, realisation of, p. 305.

400 Survey of Upanishadic Philosophy

Trivṛitkarana, Āruṇi's doctrine of, pp. 54, 104; its relation to Pañchīkaraṇa, p. 86.

Truth, as veiled by a vessel of gold, p. 225; and Law, as on a par with Happiness and Prosperity, p. 299; the principal virtue, with Satyavachas Rāthītara p. 310 ; as counterpart of Reality, p. 311; and Satyakāma Jābāla; p. 311; Lord Curzon on the absence of the supremacy of, in Indian Scriptures, p. 311; and the sage Bhāradvāja, p. 312; as saving a man from death, p. 312; the ultimate victory of, p. 312; belief in the power of, p. 312; God as the repository of, p. 312 ; as the moral correlate of the realisation of the Absolute, p. 313 ; popular and philosophical, p. 313; the realisation of, as consisting in the realisation of the Ultimate, p. 313 ; contrast of the ideas of Pilate and Sanatkumāra about, p. 313.

Tukārāma, as the Spectator of Śuka's realisation, p. 351.

Tu quoque argument, p. 38.

Turīya, doctrine of, p. 105; the self-spectacular state, p. 335 ; the fourth dimension of psychology, p. 336.

Tvashtṛi, the three-headed son of, p. 27.

Two Birds, the conception of, in the Rigveda and the Upanishads, p. 149.

Two Gentlemen, Shakespearean description of love in, p. 105.

Two Souls, development of the idea of, p. 14.

U, as Utkarsha or Ubhayatva, p. 36.

Uddālaka, his view of the earth as the substratum of all things, p. 47 ; and psychological research, p. 49 ; interested in the problem of immanence, p. 56 ;—Āruṇi and Yājñavalkya, dialogue between, p. 210.

Ultimate Reality, problem of, in the Upanishads, p. 246; various views about, p. 263; psychological doctrines about, p. 263 ; not identical with bodily consciousness, p. 265; not identical with dream-consciousness, p. 265; not identical with deep-sleep consciousness, p. 265 ; identical with Self-consciousness, p. 265 ; as the serene Being who appears in his own form, p. 268 ; ontological characterisation of, p. 269.

Umā, a heavenly damsel, p. 193.

Unattachment, weapon of, p. 199.

Unitive Experience, p. 352 ; Life, appropriate metaphor to express the nature of, p. 334; Song, the culmination of the, p. 352

Way of the Fathers, in Rigveda and the Upanishads, p. 159. Weariness of the flesh, p. 196. White Mountains, p. 43. Will, as ding-an-sich, p. 116; its relation to Intellect, p. 117; the claim for the primacy of, pp. 116-117. Woman, her position in Upanishadic times, p. 61; the origin of, p. 94. Wonder, as the root of all philosophy in Plato, 63. Word, and Non-word, p. 32. Wordsworth and Byron, poetries of, p. 251. Works and Knowledge, synthesis of, p. 192; reconciliation of, in Kumārila, p. 193. Works, superiority of, to knowledge in Prabhākara, p. 193. World, as a grand Purgatory, p. 163;—Person, intermediate between Ātman and the world, p. 95; as the Individual writ large, p. 141.

X. Xenophanes, description of God as all-Eye and all-Ear, p. 208. Xenophon, on the choice of Hercules, p. 293. Y. Yājñavalkya, full description of the character of, pp. 19-20; his disputation with Śākalya, p. 19; his biga- my, p. 19; the out-standing Philosopher of the Brih- adāranyaka, p 23; his metaphors of the drum, the conch, and the lute, p. 37; a synthetical philosopher, p. 38; his doctrine of the Light of man, p. 40; and Gārgi: on the doctrine of Final Support, 40 ; and his adversaries, p. 56; philosophy of, pp. 55-59; a great psycho-metaphysician, p. 55; his doctrine of Ātman, pp. 56-57; his argument from order, p. 57 ; his negative theology, p. 57; his doctrine of Karman, p. 58; his absolute idealism, p. 59; on the nature of Karman, p. 181; and Uddālaka Āruṇi: doctrine of the Antaryāmin, p. 210; and Jana- ka, dialogue between, p.263; on Self-consciousness, p.273; and Janaka, interpretation of the doctrine of the Light of man, p. 274; and Aristotle, p. 275; his eudaemonism, p. 299; and the partition of his estate, p. 303 ; and the doctrine of Self-realisation, p. 303 ;—Smṛiti, on the five kinds of sin, p. 309. Yama : his philosophical monologue, p. 39; and Nachiketas, dialogue between, pp. 121-122; the world of, as described in the Rigveda, p. 147. Yama, as the preliminary of Yoga, p. 188.

404 Survey of Upanishadic Philosophy

UPANISHAD INDEX

BRIHADĀRANYAKA UPANISHAD.

I. 2. 1-2. On Death as the primary existent, p. 82.

I. 2. 4-5. The Vedas as produced by the God of Death from his wife Speech, p. 12.

I. 3. 28. Māyā conceived as Not-Being, Darkness, and Death, pp. 225-226.

I. 4. 1-4. Generation from Ātman of the duality of sex, pp. 93-94.

I. 4. 2. Fear proceeds only from a Second, p. 115.

I. 4. 7. The immanent God still unseen, p. 261.

I. 4. 8. The Atman as the highest object of desire and love, p. 302.

I. 4. 10. The worshipper of the Deity as separate from himself is the beast of the gods, p. 222.

I. 4. 10. On the introjected identity of the I and the Brahman, p. 277.

I. 4. 10. Vāmadeva's ejaculation that he lived in the Manu and the Sun, p. 35.

I. 4. 11. On the relation of Brahmins and Kshatriyas, pp. 61-62.

I. 4. 11-15. An unorthodox Theory about the origin of castes, pp. 59-60.

I. 4. 17. The doctrine of Quintuple Existence, p. 16.

II. 1. 1-15. The Sleeping Consciousness as the Ultimate Reality, pp. 251-252.

II. 1. 15. On the superiority of the Brahmins to the Kshatriyas, p. 62.

II. 1. 15-17. Sleep occurs when the Soul rests in the space inside the heart, p. 125.

II. 1. 19. Sleep caused by the Soul's lodgment in the Puruṣat, p. 124.

II. 1. 19. In sleep, the Soul moves by the Hitā Nāḍīs to the Puriṭat, p. 191.

II. 1. 20. All things spring like sparks from the Supreme Soul, pp. 212-213.

II. 3. 1-6. God as the Verity of Verities, p. 213.

II. 3. 6. Attempt at a positive interpretation of 'Neti Neti,' p. 321.

II. 3. 6. Description of photic and morphic experiences, p. 343.

II. 4. 2-5. Everything is dear for the sake of Ātman, p. 303.

II. 4. 5. On the mystical vision of the Self, p. 276.

406

SURVEY OF UPANISHADIC PHILOSOPHY

II. 4. 6-9.

The grasping of all things by the grasping of Ātman, p. 217.

II. 4. 10.

On the Vedas and Sciences having been breathed forth by the great Primal Being, p. 10.

II. 4. 13, 14.

It is not possible to know the Knower, p. 217.

II. 4. 14.

Māyā as semblance an as-it-were, an appearance, p. 227.

II. 4. 14.

It is impossible to know the Knower, p. 273.

II. 5. 15.

All things centred in the Supreme Soul, p. 212.

II. 5. 18.

On the etymology of 'purusha,' p. 36.

II. 5. 19.

Māyā as the power of God, p. 226.

II. 5. 19.

On the identity of Ātman with Brahman, p. 277.

III. 2. 13.

The nature and significance of Karman, p. 181.

III. 3. 1.

On the possession of Patañchala's daughter by an aerial spirit, p. 128.

III. 4. 2.

The impossibility of knowing the Knower, p. 273.

III. 5. 1.

The spiritual life, a life of child-like simplicity, p. 296.

III. 6. 1.

On the regressus ad infinitum in Gārgī's questionnaire, p. 40.

III. 7.

The famous Doctrine of the Antaryāmin, p. 211.

III. 7. 23.

The Self as the Ultimate Seer, Hearer, and Thinker, p. 273.

III. 8. 2.

The two missiles of Gārgī, p. 61.

III. 8. 8.

Negative characterisation of the Absolute, p. 220.

III. 8. 9.

Poetical description of the Order in the Universe, p. 43.

III. 8. 9.

A physico-theological proof for the existence of Brahman, p. 258.

III. 9. 1-10.

The absolute unity of the Godhead, p. 259.

III. 9. 26.

The negative meaning of 'Neti Neti,' p. 220.

III. 9. 28.

Appeal to the transmundane problem of the persistence of the Self after bodily death, p. 64.

III. 9. 28.

On the question about the root of human life, p. 120.

IV. 1. 1.

Yājñavalkya's desire for both cows and controversy, p. 299.

IV. 1. 2-7.

The various tentative views about the nature of Ultimate Reality, p. 263.

IV. 1. 7.

One should not take away money without imparting instruction, p. 300.

IV. 2. 4.

On the superiority of the Brahmins to the Kshatriyas, p. 63.

IV. 2. 4.

The negative meaning of 'Neti Neti,' p. 220.

IV. 3. 2-6.

Self-consciousness the ultimate category of existence, pp. 274-275.

IV. 3. 9-18.

Dream as a twilight state of consciousness p. 126.

IV. 3. 19.

The Fatigue theory of Sleep, p. 122.

408 Survey of Upanishadic Philosophy

parted Soul to the snowless, sorrowless region through the wind, the sun, and the moon, p. 158. V. 14. 8. On the dignity of es- chatological knowledges, p. 64.

CHHANDOGYA UPANISHAD.

I. 1. 10. Māyā as Ignorance, p. 225.

I. 2. 8. The Saint as an impenetrable rock, p. 316.

I. 3. 3. Speech involves suspension of breath, p. 114.

I. 3. 5. Voluntary action involves suspension of breath, pp. 114-115.

I. 3. 12. Fulfilment of all desires after God-realisation, p. 350.

I. 5. 1.3. The Sun verily sings Om, p. 335.

I. 6. 6. The golden-coloured Being seen on the Sun, p. 345.

I. 9. 1. On Space as the final habitat of all things, p. 81.

I. 11. 5. On Prāṇa as the Ultimate substratum, pp. 87-88

II. 20. 2. Man lifted up to the region of the Deity he worships during life, p. 165.

II. 20. 2. Madhva's conception of Immortality, p. 209.

II. 23. 1. Reference to the four different Āśramas, p. 60.

II. 23. 3. All speech as permeated by Om, p. 334.

III. 1-11. The intermundane region described as a beehive p. 42.

VI. 2. 5-7. On the superiority of the Kshatriyas to the Brahmins, p. 62.

III. 11. 2-3. The aspiring mystic experiences Eternal Day, p. 345.

III. 11. 5-6. Mystic Knowledge more valuable than the Earth full of treasure, p. 333.

III. 13. Light or Sound within man as the Ultimate Reality, pp. 250-251.

III. 13. 8. Description of the Internal Sound as of the roaring of an ox, or the peal of a thunder, p. 344.

III. 14. 1. The Absolute as Tajjalān, p. 73.

III. 14. 1. Cosmological definition of the Ultimate Reality p. 253.

III. 14. 1. On the vision of the Brahman as the All, p. 278

III. 14. 3. The Soul as smaller than a mustard seed, and as greater than the sky, pp. 138-139.

III. 14. 4. "I shall reach Brahman after throwing off the bodily coil," pp. 221-222.

III. 15. 1. The Universe conceived as a huge chest, p.84.

III. 16. Mahidāsa Aitareya,and the question of the prolongation of life, p. 45.

III. 17. 1-6. Krishna and Ghora Angirasa, p. 202.

III. 17. 4. The list of virtues according to Ghora Āngirasa

III. 18. 1. Meditation upon mind as the Ultimate Reality

III. 19. 1-3. The myth of the Universal Egg

III. 19. 4. Meditation on the Sun as Brahman

IV. 3. 1-2. On Air as the final absorbent of all things

IV. 3. 3. On Prāṇa as the final absorbent

IV. 3. 4. On Air and Prāṇa as the absorbents in the macrocosm, and microcosm

IV. 4. 1-5. Truth as supreme virtue, illustrated by the story of Satyakāma

IV. 5. 3. Meditation on Brahman as resplendence

IV. 9. 3. Necessity of a Spiritual Teacher

IV. 10.15. The image reflected in the human eye as the Ultimate Reality

IV. 14. 3. Sin does not touch a Saint

IV. 15. 5-6. Final ascent of the Soul by the path of light

V. 1. 6-15. On the controversy between Prāṇa and the Organs of Sense

V. 3. 1-4. Knowledge incomplete without eschatological knowledge

V. 3. 7. On the superiority of the Kshatriyas to the Brahmins

V. 10. 1-5. The path of the Gods and the path of the Fathers

V. 10. 1-6. Ascent and descent of the departed Soul by the path of Darkness

V. 10. 7. The quality of character as determining the nature of rebirth

V. 10. 8. The fate of creatures low in the scale of evolution

V. 10. 9. The five cardinal sins

V. 18. 1. The Soul is of the measure of a span

V. 19-24. On the Inner Sacrifice

VI. 1. 2-7. Brahman alone is real, everything else is a modification and a name

VI. 1. 4. Māyā as a word, a mode, and a name

VI. 2. 1. “Being” born from “Non-Being”

VI. 2. 1-4. “Being” as the source of Fire, Water and Earth

VI. 3.2. 3. On the tripartition of Fire, Water, and Earth

VI. 4. 1. The three Gunas of Sāmkhya philosophy adumbrated in the description of the Three Colours

VI. 4. 1-4. The doctrine of “Trivṛtkarana”

410 Survey of Upanishadic Philosophy

VI. 4. 5. On the Sages of old having learnt spiritual wisdom from their Masters, pp. 11-12.

VI. 5. 1. The subtle part of food as forming the mind, p. 114.

VI. 5. 4. Mind as manufactured out of food, p. 113.

VI. 6. 1-2. The subtle part of food is transformed into mind, p. 114.

VI. 7. 1. On a fasting-philosophy, p. 45.

VI. 8. 1. In sleep, man is united with the Real, p. 125.

VI. 8. 1, 2. Sleep occurs when the mind settles down on breath, p. 124.

VI. 8. 1-3. On the etymology of 'svapiti', 'āśiśishati' and 'pipāsai', p. 36.

VI. 8. 4. On Fire as the first evolute from the Primal Being, p. 79.

VI. 8. 7. Identity of Self and Brahman, p. 222.

VI. 8. 7. On the projected identity of the Thou and the Brahman, p. 278.

VI. 9. 3. The perpetual round of births and deaths for low creatures, p. 162.

VI. 9-10. Doctrine of Impersonal Immortality, p. 165.

VI. 12. God as the subtle essence underlying all things, pp. 256-257.

VI. 13. 1-3. God as the Salt of life, pp. 261-262.

VI. 14. 1-2. The story of the man from Gāndhāra, p. 331.

VI. 16. 1-2. The efficacy of the heated axe for the moral order, p. 312.

VII. 1. Nārada's request for initiation, p. 198.

VII. 1. 2-3. The ocean of grief can be crossed only by the knowledge of Ātman, p. 327.

VII. 3. 1. Mind as the Ātman in us, and as the Ultimate Reality, p. 292.

VII. 4. 2. On the primacy of the Will over the Intellect, p. 116.

VII. 5. 1. On the primacy of the Intellect over the Will, pp. 117-118.

VII. 11. 2. Meditation on Brahman as lustrous, p. 128.

VII. 12. 1. Space as the highest Reality. p. 81.

VII. 12. 1. Ākāśa as the Carrier of sound, p. 191.

VII. 15. 1. On Prāṇa as the navel of existence, p. 88.

VII. 16, 17. Truth means ultimately the realisation of God, p. 313.

VII. 22-25. Description of Bhūman, p. 305.

VII. 23-25. Meaning of Swārājya, p. 43.

VII. 26. 2. Purity of mind depends upon purity of food, p. 114.

VIII. 1. 1-3. The City within described as exactly like the City without, p. 43.

VIII. 1. 1-3. The microcosm and the macrocosm, p. 141.

VIII. 1. 6.

No true freedom without the knowledge of Ātman

VIII. 2. 10.

Sovereignty of man's will after God-realisation

VIII. 3. 1-3.

Māyā as Untruth

VIII. 3. 2.

In sleep, there is no consciousness of Brahman

VIII. 4. 1.

The Self as the eternal bund of existence

VIII. 4. 2.

The sudden illumination of the Spiritual World in the night of existence

VIII. 6. 1.

A description of the blood-vessels that proceed from the heart

VIII. 6. 3.

Sleep caused by the entrance of the Soul in the arteries

VIII. 7. 1.

The obtainment of all the worlds after God-realisation

VIII. 7-12.

The great parable of Indra and Virochana to discover the nature of the Self

VIII. 12. 1.

The Absolute as beyond happiness and sorrow

VIII. 13. 1.

Release from the eclipse of desire

ĪŚĀVĀSYA UPANISHAD.

Śānti.

The Ātman and Brahman as two Infinities

Exhortation to spend a life of activism

Freedom from action attained by doing actions

The soul-murderers go to demoniac regions

4, 5.

Ātman as speedful and not-speedful

No infatuation and grief for the God-realiser

Knowledge as more dangerous than ignorance for realisation

The worshippers of false knowledge enter into pitchy darkness

9-11.

Reconciliation of Vidyā and Avidyā

9-11.

Reconciliation of the claims of Action and Knowledge

The continuity of philosophical tradition

Māyā as a Veil

Realisation of the Person without as the Person within

KENA UPANISHAD.

I. 2. 8.

The Ultimate Reality as the mind of mind, the eye of eye, and the ear of ear

I. 3.

The continuity of philosophical tradition

I. 3.

The Ātman as beyond the Known and beyond the Unknown

412

SURVEY OF UPANISHADIC PHILOSOPHY

II. 3. Cognoscendo ignorari, et ignorando cognosci, p. 272.

II. 13. Exhortation to realise the Self while the body lasts, p. 327.

III. IV. All physical and mental power as due to the power of Brahman, pp.254-255.

AITAREYA UPANISHAD.

I. 1-3. Creation of the Universe by the Ātman through the Intermediary Person, pp. 95-97.

III. 2. Intellectualistic classification of mental states, p.118.

III. 3. On Intellect as the final reality, p. 119.

III. 3. All existence is based on Intellect, p. 181.

III. 3. Self-consciousness as the Absolute, pp. 269-270.

TAITTIRĪYA UPANISHAD.

I. 6. 1-2. The passage of the Soul from the heart to the skull through the nipple-like part between the bones of the palate, p. 132.

I. 11. 1-3. The parting advice of the Teacher to his Pupil, pp. 310-311.

I. 7. On the doctrine of "Quintuple Existence" being borrowed from the Bṛihadāraṇyaka, p. 16.

II. 1. The Theory of the emanation of the Elements from Ātman, p. 98.

I. 9. An enumeration of different virtues, p. 310.

II. 1. All inorganic nature born from God, p. 258.

I. 10. The post-illuminational discourse of Triśaṅku, p. 11.

II. 1. The Absolute as Existence, Consciousness, and Infinity, p. 269.

I. 10. Triśaṅku's Self-experience as the Mover of the Tree,p. 352.

II. 2-5. The five Sheaths of the Soul, p. 142.

I. 11. Exhortation to follow the good actions of the elders, or presbyters, p. 290.

II. 4. Destruction of fear after God-realisation, p. 349.

I. 11. 1. Reference to the two Āśramas of the Student and the House-holder, p. 60.

II.4. The Ātman as unspeakable, and unthinkable p. 272.

I. 11. 1. Exhortation not to neglect Truth and Law, as well as Happiness and Prosperity, p. 299.

II. 6. Creation of dualities, p. 93.

II. 6. Meditation on Brahman as Not-Being or Being, p.129.

II. 6. The entry and immanence of God even in contraries, p. 212.

UPANISHAD INDEX

II. 7. Lodgment in the fearless God confers fearlessness, p. 349.

III. 1. The Absolute as the origin of life, and the end of things, pp. 73-74.

II. 7. Being described as born from the primal Not-Being p. 81.

III. 1. All organic nature born from God, p. 208.

II. 7. On the feeling of otherness as causing fear, p. 115.

III. 1. Cosmological definition of the Ultimate Reality, pp. 252-253;

II. 8. Identity of the Person in the Man and the Person in the Sun, p. 222.

III. 1-6. Matter, Life, Mind, Intellect, and Bliss as forms of Brahman, pp. 144-145.

II. 8. God as the source of terror, p. 291.

III. 10. 3-4. Meditation on Brahman as support, greatness, mind, and 'parimara', pp. 128-129.

II. 8. The beatific calculus, p. 300.

III. 10. 5-6. The song of Universal Unity, p. 353.

II. 9. The Saint goes beyond the reach of duals, p. 316.

III. 10. 6. God as the Devourer of the Devourer, p. 100.

II. 9. The Sage has no cause for repentance, p. 316.

KAUSHĪTAKI UPANISHAD.

I. 1. On the superiority of the Kshatriyas to the Brahmins, p. 62.

and Ātman, pp. 91-92.

I. 2. Man's birth as depending upon his Karman and Knowledge, p. 162.

III. 9. Man as a mere puppet in the hands of God, p. 314.

I. 4. A belated description of the path of the Gods, pp. 163-164.

IV. 1-18. The Sleeping Consciousness as the Ultimate Reality, pp. 251-252.

II. 1. Satyāgraha, p. 295.

IV. 1-18. On the superiority of the Brahmins to the Kshatriyas, p. 62.

II. 1. On Prāṇa as the Ultimate Reality, p. 88.

IV. 19. A description of the blood-vessels that proceed from the heart to the Puritat, p. 189.

II. 5. On the Inner Sacrifice, p. 8.

IV. 20. The Self as Lord of all the bodily faculties, p.134.

II. 5. On the sacrifice taught by Pratardana, p. 115.

IV. 20. Thorough immanence of the Ātman in the body, p. 342.

III. 2-9. Identification of Prāṇa with Life, Consciousness,

414 Survey of Upanishadic Philosophy

KAṬHA UPANISHAD.

I. 1. 3. The givers of barren cows go to joyless regions, p. 157.

I. 2. 20. Soul as subtler than the subtle, and greater than the great, p. 138.

I. 1. 5-6. Like corn man ripens, and like corn he is born again, p. 154.

I. 2. 20. Ātman as both large and small, p. 347.

I. 1. 20. Denial of the existence of Soul after bodily death, p. 180.

I. 2. 20. God's greatness realised after a catharsis of the moral being, p. 341.

I. 1. 20-29. On eschatological knowledge as the highest good, pp. 121-122.

I. 2. 21. Ātman as moving in a sitting posture, p. 347.

I. 1. 26, 28. The pleasures of the senses, p. 180.

I. 2. 22. The Soul as omnipresent, p. 328.

I. 1. 28. Want of delight in the life of worldly pleasures, p. 294.

I. 2. 23. The Self not reached by much learning, p. 328.

I. 2. 1-2. The conflict of the good and the pleasant, p. 293.

I. 2. 24. Cessation from sin, requisite for Self-realisation, p. 328.

I. 2. 3. Refusal of Nachiketas to be chained in the life of pleasures, p. 293.

I. 3. 1. On the relation of the Individual Soul and the Universal Soul, p. 14.

I. 2. 4, 5. Māyā as blindfoldness, p. 225.

I. 3. 1. Description of the Two Souls, p. 207.

I. 2. 7. The first-hand report, knowledge, and realisation of Ātman as miraculous, pp. 195-196.

I. 3. 10-11. The Purusha as the Highest Category of existence, p. 183.

I. 2. 7. The Knower of Ātman a miracle, p. 272.

I. 3. 10, 11. There is nothing above the Purusha, p. 183.

I. 2. 8-9. The Teacher must have realised his identity with the Self, p. 330.

I. 3. 12. God realised by the subtle faculty of Intuition, p. 340.

I. 2. 14. The Absolute as morally transcendent, p. 306.

I. 3. 13. Description of Jñānātman, Mahat Ātman, and Śānta Ātman, p. 183.

I. 2. 15. Om as the Word declared by the Vedas, p. 196.

I. 3. 14. Mystic way as sharp as a razor's edge, p. 330.

I. 2. 15-17. Meditation on Om as the supreme way, p. 334.

I. 3. 15. Mixing up of negative and positive characteristics of the Absolute, p. 220.

I. 2. 18. Ātman as unborn, eternal, and indestructible, p. 195.

II. 4, 1. Introvension requisite for Self-realisation, p. 328.

I. 2. 19. Ātman neither kills, nor is ever killed, p. 195.

Upanishad Index

II. 4. 2. Māyā as unreality and uncertainty. p. 226.

II. 4. 8. Spiritual Fire to be worshipped day after day, p. 337.

II. 4. 11. Perception of difference leads one from death to death, p. 216.

II. 4. 12. The Soul is of the measure of a thumb, p. 135.

II. 5. 3. The Dwarf God ensconced between the upper and the lower breaths, p. 337.

II. 5. 4-8. On the persistence of the Self in sleep and after bodily death, p. 64.

II. 5. 7. Rebirth of Souls in inorganic or live matter according to works, p. 181.

II. 5. 9. On Fire as assuming all forms in the Universe, p. 79.

II. 5. 9, 10. The Universal Ātman as both immanent and transcendent, p. 262.

II. 5. 11. God, the Sun of the World, as untouched by the defects of vision, p. 262.

II. 5. 11. Adumbration of the deistic conception of God as in Yoga doctrine, p. 189.

II. 5. 15. God as supreme resplendence, p. 256.

II. 6. 1. Description of the eternal Aśvattha tree, p.108.

II. 6. 2-3. God as a fearful Thunderbolt, p. 291.

II. 6. 4. Want of Realisation, the cause of reincarnation, p. 327.

II. 6. 9. God not realised by Sight or by Mind, p. 339.

II. 6. 10-11. Yoga as equanimity of the senses, mind, and intellect, p. 188.

II. 6. 10-11. Mental equanimity reached in the process of contemplation, p. 316.

II. 6. 12. God revealed only to those who knew that God is, p. 340.

II. 6. 17. Ātman as of the size of a thumb, p. 341.

II. 6. 17. On the extraction of the Ātman from the body, as of a blade from its sheath, p. 347.

MUNDAKA UPANISHAD.

I. 1. 3. On the “arche” of knowledge, p. 64.

I. 1. 4-5. The higher and the lower knowledge, p. 326.

I. 1. 6. The Soul as omnipresent, p. 138.

I. 1. 6. Mixing up of negative and positive characteristics of the Absolute, p. 220.

I. 1. 7. The universe thrown out and re-absorbed by the Immutable Brahman, p. 222.

I. 2. 1. On the following of the sacrificial routine, p. 7.

I. 2. 7-11. Sacrifices are like unsteady boats, p. 7.

I. 2. 12. Disgust for the world and humility, necessary for

416

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the realisation of the Self,

p. 329.

II. 1.1. Manifold beings as only scintillations from Brahman,

p. 222.

II. 1. 2-9. Creation of the world from the formless Person,

p. 99.

II. 1. 4. A description of the Cosmic Person,

p. 197.

II. 1. 10. Identity of the Self with the Supreme Person,

and the Universe,

p. 222.

II. 1. 10. Māyā as a Knot,

p. 225.

II. 2. 3-4. Om as the bow,Soul as the arrow, and Brahman as the mark,

p. 334.

II. 2. 5-7. Meditation on Ātman as the BUnd of Immortality,

p. 296.

II. 2. 8. The breaking of the knots of the heart after God-realisation,

p. 347.

II. 2. 9. Brahman as an imaculate light set in a disc of gold,

p. 344.

II. 2. 11. The vision of Brahman as above and below, to the right and to the left,

p. 350.

III. 1. 1. The idea of the relation of the Two Souls,

p. 14.

III. 1. 1. The deistic conception of God as an onlooker,

p. 189.

III. 1. 1. The dualistic conception of the relation of the Self and God,

p. 207.

III. 1. 2. The acquisition of power after God-realisation,

p. 348.

III. 1. 3. The idea of Immortal Life as "assimilation" to Divinity,

p. 165.

III. 1. 3. Rāmānuja's doctrine of Immortality,

p. 213.

III. 1. 3. Doctrine of Supermoralism,

p. 306.

III. 1. 4. Life in Ātman, a life of intense spiritual activity,

p. 297.

III. 1. 5. Truth, penance, and insight necessary for Self-realisation,

p. 428.

III. 1. 6. The triumph of Truth,

p. 312.

III. 1. 7. Ātman as great and small,as far off and near,

p.347.

III. 1. 8. God realised after a catharsis of the moral being,

p. 341.

III. 1. 9. The Ātman reveals Himself after the purification of mind,

p. 347.

III. 1. 10. The fulfilment of any end after the vision of God,

p. 350.

III. 2. 2. The annihilation of desires by the realisation of God,

p. 316.

III. 2. 3. The doctrine of Grace,

p. 345.

III. 2. 4. The Ātman cannnot be reached by a life of weakness and error,

p. 329.

III. 2. 5. The liberated Soul mingles with the whole Universe,

p. 166.

III. 2. 6. Enjoying the companionship of God after death,

p. 165.

III. 2. 6. Doctrine of Kramamukti,

p. 214.

UPANISHAD INDEX

418 Survey of Upanishadic Philosophy

III. 18. The out-moving tendency of the Self, p. 328.

III. 19. The Ātman always the subject of knowledge, and never the object, p. 273.

IV. 5. On the relation of the Individual Soul, and the Universal Soul, p. 14.

IV. 5. The Prakṛiti as made of red, white, and dark colours, p. 182.

IV. 5. The Supreme Soul lives apart from Prakṛiti, while the Individual Soul is caught in the meshes of her love, p. 186.

IV. 9. The Individual Soul as enchained by the magic powers of the Universal Soul, pp. 185-186.

IV. 9. Māyā as the power of God in the creation of the world, p. 227.

IV. 10. God compared to a spider, p. 185.

IV. 10. Māyā as Prakṛiti, p.227.

IV. 11. One attains to tranquillity by "collecting"the Godhead, p. 316.

IV. 12. Hiraṇyagarbha, as the first creation of God, p.186.

IV. 16. God as a subtle film enveloping the Universe, p. 342.

IV. 16. Śaivite description of the Godhead, p. 194.

IV. 18. God experienced as beyond both night and day, p. 345.

IV. 22. A eudemonistic prayer to Rudra, p. 299.

V. 2. Reference to the tawny-coloured Ṛishi, as the first-born of God, p. 186.

V. 3. God as the spreader of the meshes, p. 194.

V. 3. Māyā as the Meshes of God, p. 227.

V. 5. Nature brought to maturity by God, p. 100.

V. 5. God as presiding over the process of development, p. 185.

V. 8-9. Ātman smaller than the hundreth part of a hair divided hundredfold, p. 347.

V. 10. Ātman realised as neither male nor female, p. 346.

VI. 1-12. The nature of the Supreme Godhead, and His identification with the Self, pp. 260-261.

VI. 1. The whirling of the wheel of the Universe due to Rudra, p. 102.

VI. 2. God as the Time of Time, p. 100.

VI. 2. The Elements cannot be the "arche" of things, pp. 100-101.

VI. 2. The Five Elements as the handiwork of God, p.101.

VI. 5. God as the cause of the combination of Elements, p. 101.

VI. 5. Upāsanā, or the mental worship of God, p. 198.

VI. 9. Rudra as the Supreme Cause, and Lord of Souls, p. 102.

VI. 10. God as the Magician, and Prakṛiti as his Magic Power, p. 185.

UPANISHAD INDEX

VI. 11. The Elements as in-formed by God, pp. 100-101.

VI. 11. God as the Spectator, p. 186.

VI. 11. The One God as immanent in the whole Universe, p. 208.

VI. 12. Rudra as the Mover of the unmoving manifold, p. 102.

VI. 12. Highest happiness arises by seeing God within oneself, p. 316.

VI. 13. Mention of Sāmkhya and Yoga together, p. 182.

VI. 16. God described again as the Time of Time, p. 100.

VI. 16. God as the Lord of Pradhāna, p. 185.

VI. 18. Brahmā as the first creation of God, p. 187.

VI. 20. There can be no end to sorrow without the knowledge of God, p. 316.

VI. 21. The revelation of the Upanishad through the Grace of God, p. 11.

VI. 22. 23. Faith necessary for the communication of mystic knowledge, p. 333.

VI. 23. Bhakti to God as to Guru, p. 198.

PRAŚNA UPANISHAD

I. 3-13. Rāyi and Prāṇa conceived in the manner of Aristotle's Matter and Form, pp. 92-93.

I. 16. Māyā as crookedness, falseness, and illusion, p. 226.

II. 1-12. On the supreme importance of Prāṇa, pp. 90-91.

IV. 2. Sleep caused by the absorption of the Senses in the Mind, p. 123.

IV. 4. The Mind, which is the Sacrificer, is carried to Brahman every day, p. 125.

IV. 5. Dreams as both productive and reproductive, pp. 126-127.

IV. 6. Mind is merged in an ocean of light in deep sleep, p. 123.

V. 1-5. Meditation on Om removes the slough of sin, p. 335.

VI. 1. Untruth, as drying up a man from the very roots, p. 312.

VI. 2. The Purusha with Sixteen Parts, p. 183.

VI. 4. The Constituents of the Person with Sixteen Parts, pp. 183-184.

VI. 5. Destruction of Name and Form in the final mergence in the Absolute, p. 165.

VI. 5. The parts are to the Person as rivers are to the Ocean, p. 180.

VI. 6. The parts of Purusha are centred in Him as spokes in the navel of a wheel, p. 185.

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MAITRI UPANISHAD.

I. 1-7. On the superiority of the Brahmins to the Kshatriyas, p. 63.

I. 7. Brihadratha's request for initiation, p. 198.

I. 2-7. The pessimism of Brihadratha, p. 294.

I. 2. An enumeration of the seven Dhātus, p. 189.

II. 1-3. Vision of one's Self in a flood of supreme light, p. 346.

II. 3-4. The Soul as the Mover of the body-chariot, pp. 133-134.

II. 8. Internal sound as the result of the processes of digestion and assimilation, p. 343.

II. 8. The Sound within man as the Ultimate Reality, p. 251.

VI. 1. The inner Self governs all external existence, p. 120.

VI. 30. Thought as the root of all mental processes, p. 118.

VI. 38. The Soul described as either atomic, or of the size of a thumb, a span, or the whole body, p. 138.

MĀNDŪKYA UPANISHAD.

1-12. Om as the representation of the various States of Consciousness, and the various Aspects of Soul, p. 336.

2-7. The four States of Consciousness and the four Aspects of Soul, pp. 139-140.

6, 7. God and the Absolute, p. 219.

9-11. On the meaning of the parts of Om, p. 36.

BIBLIOGRAPHICAL NOTE

I. TEXTS.

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424 Survey of Upanishadic Philosophy

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IV. SELECTIONS.

Survey of Upanishadic Philosophy

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V. REFERENCES.

432 Survey of Upanishadic Philosophy

434 Survey of Upanishadic Philosophy

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436 Survey of Upanishadic Philosophy

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438 Survey of Upanishadic Philosophy

ERRATA

Page

AN ENCYCLOPÆDIC HISTORY OF INDIAN PHILOSOPHY.

• 1. Dr. S. K. Belvalkar, M. A. Ph.D., Professor of Sanskrit, Deccan College, Poona.

2. Principal Vidhushekhara Bhattacharya, Vishva-Bharati University, Shantiniketan.

3. Prof. A. Chakravarti M. A., Professor of Philosophy, Presidency College, Madras.

• 4. Prof. S. N. Das Gupta, M. A. Ph. D., Presidency College, Calcutta.
• 5. Principal A. B. Dhruva, M. A., Professor of Sanskrit, Hindu University, Benares.

6. Prof. M. Hiriyanna, M. A., Professor of Sanskrit, Maharaja's College, Mysore.

7. Prof. Krishnaswami Iyengar, M. A., Professor of History, University of Madras, Madras.

8. V. Subramanya Iyer Esqr., B. A., Registrar, University of Mysore, Mysore.

• 9. Dr. Ganganath Jha, M. A. D.Litt., Vice-Chancellor, University of Allahabad, Allahabad.

10. Prof. K. Subramanyam Pillay, M. A. M. L., Law College, Madras.

*11. Prof. S. Radhakrishnan, M. A., Professor of Philosophy, University of Calcutta, Calcutta.

*12. Prof. R. D. Ranade, M. A., Director of the Academy of Philosophy and Religion, Poona Branch, Poona.

*13. Dr. Brajedranath Seal, M. A. Ph. D. D. Sc., Vice-Chancellor University of Mysore, Mysore, Chairman.

14. Prof. Kuppuswami Shastri, M. A., Professor of Sanskrit, Presidency College, Madras.

15. Prof. E. A. Wodehouse, M. A., Professor of English, Deccan College, Poona.

16. Prof. R. Zimmermann, S. J., Ph. D., Professor of Sanskrit, St. Xavier's College, Bombay